HISTORY OF BAPTISM, 



BOTH FROM THE 



INSPIRED AND UNINSPIRED WRITINGS. 



BY ISAAC TAYLOR HINTON. 



N 



FOR AS MANY OF YOU AS HAVE BEEN BAPTIZED INTO CHRIST HAVE PUT ON 

CHRIST. — PAUL. 
SACRA THEOLOGIA ET REHGIO RES EST SIMPLEX ET NUDA ", QUA.MTAMEN PRAVE 

QUIDEM CONVERTUNT IN ARTExM DIFFICILIMAM —GREGORY NAZIANZEN. 



PHILADELPHIA: 

AMERICAN BAPTIST PUBLICATION AND S. S. SOCIETY. 

1840. 






Entered according to the Act of Congress, in the year 1840, by 
Wm. W. Keen, Treasurer of the American Baptist Publication and 
Sunday School Societv, in the Clerk's Office of the District Court for 
the Eastern District of Pennsylvania. 



i 



^ I i 



t 



C. SHERMAN AND CO. PRINTERS. 



CONTENTS. 



Preface vii 

CHAPTER I. 

IMPORT OF THE TERM BAPTIZO. 

Section L General Principles relating to the meaning of 

words 13 

11. Import of Baptizo in the Writings of the Greek 

Classics 17 

III. Import of Baptizo in the Old Testament and 

Apocrypha 24 

IV. Literal import of Baptizo in the New Testament 31 
V. Metaphorical use of Baptizo in the New Testa- 
ment 37 

VI. Meaning of Baptizo contrasted with other terms 

relating to the use of water - - - - 40 
VII. Ancient and Modern Translations of the New 

Testament 45 

VIII. Brief reference to Church History - - - 47 

IX. Testimony of Poedobaptist Authors - - - 49 

CHAPTER II. 

TESTIMONY FROM THE EVANGELISTS. 

i^ECTioN I. Baptism of John 62 

II. The Baptism of Jesus Christ - - - - 78 

III. Baptism by Christ's Disciples - - - - 83 

IV. Christ's last Commission to his disciples - - 85 



IV CONTENTS. 

CHAPTER III. 

TESTIMONY FROM THE ACTS OF THE APOSTLES. 



< 



Section I. The Baptism which followed Peter's Sermon - 90 

II. Baptism of Simon Magas and others, at Samaria 93 

III. Baptism of the Eunuch - - - - - - 95 

IV. Baptism of Paul 100 

V. Baptism of Cornelius 102 

VI. Baptism of Households 103 

VII. The Disciples at Ephesus - - - - 110 

CHAPTER IV. 

TESTIMONY FROM THE EPISTLES. 

CHAPTER V. 

VARIOUS PASSAGES ERRONEOUSLY PRESUMED TO REFER TO 
BAPTISM. 

Section I. Circumcision 122 

11. Jewish Proselyte Baptism - - - - 141 
III. Children of Believers " holy." — Children blessed 
by Christ. — " So shall He sprinkle many Na- 
tions" 147 

CHAPTER VI. 

ECCLESIASTICAL HISTORY. MODE OF BAPTISM. 

Section I. On the right use of Church History - - - 160 
II. The Writings of the Fathers - - - - 162 

III. Ancient Baptisteries ; and persons Baptized in 

them 167 ! 

IV. The *'Ordines," or Ritual Regulations for the 

Administration of Baptism - - - - 183 
V. Invariable and unaltered practice of the Greek 

and other Eastern Churches - - - - 188 



CONTENTS. V 

Sect. Vf. Origin and progress of Pouring and Sprinkling 191 
VII. Admissions of Poedobaptist Ecclesiastical Histo- 
rians and Divines - - - - - 197 

CHAPTER VII. 

ECCLESIASTICAL HISTORY. SUBJECTS OF BAPTISM. 

Section I. Importance of fidelity in Historical Research — 

Distinction between Inspiration and Tradition 209 
II. Religious and moral character of the early ages 

of the Christian Church - - - - 215 

III. Meaning of the term "Infant" - - - - 226 

IV. Baptism in the Apostolic age, or First Century - 230 
V. Baptism in the Second Century - - - 236 

VI. Third Century — Infant Baptism first discovered 

in Africa 258 

VII. Baptism in the Fourth and Fifth Centuries - 267 

VIII. Baptism as practised by the Churches never in- 
volved in the Great Apostacy - - - 281 

CHAPTER VIII. 

THE DOCTRINES "WHICH INTRODUCED AND ACCOMPANIED INFANT 

BAPTISM. 

Section I. Preference of Forms to Spirituality - - - 297 
II. Doctrines of the necessity and efiicacy of Baptism 

to regeneration, and remission of original sin - 306 

III. Doctrine of the damnation of unbaptized Infants 310 

CHAPTER IX. 

CEREMONIES ASSOCIATED WITH INFANT BAPTISM. INFANT COM- 
MUNION. 

Section I. Ceremonies used in the Baptismal Service of the 

Ancient Church ------ 318 

II. Infant Communion 323 

1 



CONTENTS. 

CHAPTER X. 

THREE BAPTISMS.—- BAPTISM OF THE APOSTLES, OF THE 
FATHERS, AND OP THE REFORMERS. 



Section I. Apostolic Baptism ------ 3i 

II. Baptism of the Fathers - - . - - 332 
III. Baptism of the Reformers - - - - 337 

CHAPTER XI. 

PHILOSOPHY OF BAPTISM ; OR MORAL TENDENCY OF EELIEVERS' 
AND INFANT BAPTISM COMPARED. 

Section I. Moral influence of Baptism on the evidence and 
character of Christianity as a system of Divine 

origin 353 

II. Moral effect of Baptism on the individual bap- 
tized 356 

III. Moral influence of Baptism on the Church - 365 



PREFACE. 

The author of the following pages lays no claim to 
skill in the apologetic art ; and is therefore happy that 
its exercise is not required on the present occasion. 

The volume now offered to the public has been ur- 
gently demanded. This demand has been made by the 
people of his charge ; to whom, under Christ, (and to 
whom alone,) he owes spiritual obedience : it has been 
also urged by his brethren in the ministry by whom 
he is surrounded — primitive episcopi ; primitive in the 
extent of their labours — the simplicity of their living — 
and the devotedness of their sacrifices ; and to them he 
offers these pages as the best proof of his high esteem 
and fraternal affection. 

The author is aware that the impression exists in the 
minds of some of his brethren, that the baptismal ques- 
tion has been adequately discussed, and is in all its 
important evidences and bearings w^ell understood by 
the members of our denomination generally. He appre- 
hends, however, that this impression is not well founded. 
The learned works of those venerable men concerning 
whom we have to say, " The fathers, where are they?" 
'testify to the enlightened and laborious zeal of a former 
age. Their valuable works are, however, in possession 



VIU PREFACE. 

of very few; it is long since they have been reprinted,* 
nor have any volumes been issued, calculated to 
supply their place in the polemic literature of the 
denomination. They are indeed too voluminous and 
expensive for general circulation ; and it is the design 
of the present volume, to place w^ithin the reach of 
every member of our denomination, and every in- 
quirer after truth, in a condensed form, and with a 
lucid arrangement, the information the treatises of 
those able advocates of the truth contain, as well as 
to disperse abroad the important additional hght which 
recent investigations have thrown on this interesting 
branch of ecclesiastical history. 

In numerous local contests, very valuable " Sermons" 
and " Replies" have been issued from the press ; as the 
productions of his highly esteemed brethren, Elders W. 
F. Broaddus^ and R. B. C. Howell,^ and many others 
with whom the author has not the pleasure to be per- 
sonally acquainted, testify. The following pages will 
also show that the author has not been unmindful of the 
acute and talented Replies of Professor Ripley and the 
late Mr. Judd. Nor would he omit to mention the 
admirable tract of Pengilly, which has been exten- 
sively circulated. The reasons for their change of 

* The re-publication of some of them has recently been com- 
menced under very respectable auspices. 

^ Letters to the Rev. Mr. Slicer, in reply to his Appeal on Infant 
Baptism. 

c Three Sermons on Baptism. 



PREFACE. IX 

sentiments given to the public by those who have most 
happily been led to the perception of their error on this 
point, are slso highly interesting. Among them the 
recent publication of Professor Jewett, lately of 
Marietta College, is peculiarly adapted to produce a 
favourable effect on the inquirer. But still if there be 
a volume in general circulation containing the amount 
of information which should have its place not only in 
the library, but in the head and heart of every lover of 
the truth, the author has not been fortunate enough to 
meet with it.^ 

Is not the defence and propagation of one important 
truth especially committed to our charge as a denomina- 
tion? and ought not the impression to be produced on the 
public mind, that its members are better informed on all 
that relates to this topic, than any other body of Chris- 

<* So far from deeming" the present work uncalled for, the author 
is fully persuaded that the cause of truth yet demands a much 
larger work ; one which will contain such copious extracts from 
the writings of the fathers, ecclesiastical historians, reformers, and 
German critics, as shall put our ministering brethren, and very 
many of our educated lay brethren, in as happy a situation as to in- 
formation, for a few dollars, so far as the subject of baptism is con- 
cerned, as though they had expended a thousand in the purchase of 
a library. The author is most happy to be able to state, if indeed 
he is not taking too great a liberty, that Professor Chase, of the 
department of ecclesiastical history, in Newton Institution, has had 
for some time a work of this character in preparation. His literary 
acquirements, and opportunities of research, peculiarly qualify him to 
lay our denomination under lasting obligations for his labours ; and 
will demand from it a most cordial attestation of their approval and 
support. 

1* 



X PREFACE. 

tians V It is indeed the duty of every Christian to be 
as well informed on all subjects connected with the his- 
tory of Christianity as his circumstances will permit ; 
but on a subject possessing a bearing so interesting and 
important as that of baptism, it is highly criminal if, 
through indifference, or want of intellectual industry, he 
should remain in ignorance of any of the facts which 
pertain either to the original purity or to the subsequent 
corruption of that ordinance. The observations of Mr. 
Taylor, in his valuable work on Ancient Christianity, 
on the importance of a thorough investigation of con- 
troverted points are as striking as they are just: 

** At a time when, in the pursuit of secular interests, 
men in all professions are making unheard-of efforts, 
and are undergoing labours which our fathers did not 
dream of, ought it to be considered as a great thing if 
those to whom the preservation and defence of sacred 
truths are committed, should be expected to be fully 
masters of the subject they have to do with ?" 

The Christian who has experienced the satisfaction 
arising from the full historical investigation of disputed 
points, will not be unwilling to continue the process till 
the measure of his knowledge is full. There is something 

e It is a singular and interesting fact, that the university of 
Oxford (the highest episcopal institution, or rather collection of 
episcopal institutions in the world,) has recently printed a 
beautiful edition of Wall, loith Gale's Reply ; while many baptist 
ministers have perhaps scarcely seen Gale since they left col- 
lecre. 






PREFACE. XI 



at once strengthening and delightful in the process of 
historical investigation. To a mind desirous to form 
conclusions wholly in accordance with the truth, the 
possession of all the facts of the case is its first and most 
earnest desire. The views we take of Scripture itself, 
are affected by the existence of other apprehended facts 
in our minds. If the Christian is assured that certain 
practices have undoubtedly been adopted by the whole 
Christian church from the times of the Apostles to the 
present, can it be otherwise than that he will be led to 
imagine references to such practices in Scripture, when 
in fact there are none ? Even admitting that this influ- 
ence is not a pure one, yet in point of fact can it be 
otherwise than powerful while the human mind is cir- 
cumstanced as in this imperfect state we know it to be ? 
If it is not true that He who oveiTules all things for the 
good of his church, has permitted such a source of delu- 
sion to exist, should not the fallacy of a position so con- 
stantly and confidently assumed with respect to baptism 
be clearly and continually held forth to the public view ? 
Should not every Christian who holds the truth on this 
point, for the sake of others as well as himself, be fully 
informed on all that relates to it? Should not the 
Christian who is doubtful or misinformed be urged to a 
thorough investigation of all that pertains to the subject ? 
A presentation of historic truth on the subject of 
baptism has become the more necessary at the present 
time, on account of the new aspect which the contro- 
versy has assumed. In former times i\iQ fact was gene- 



Xll PREFACE. 

rally, if not universally, admitted, that immersion was 
the apostohc mode of baptism, and was the general and 
authorized practice of the church for ages. In the pre- 
sent improved state of Christian feeling it has, however, 
been found by the advocates of sprinkling, that this 
admission was frequently fatal ; that the authority of the 
church to vary the mode of administration, which was 
formerly a general and sufRcient plea, will not avail; 
young converts will insist on following what is admitted 
to be the example of their Lord. It is, therefore, though 
at the imminent risk, to say the least, of moral character, 
asserted that there is not the least evidence that Christ 
was immersed, or that the Apostles practised immersion. 
Indeed the zeal for sprinkling has become so intense as 
to lead one of its most prominent advocates, high in 
ecclesiastical station, to make the unheard-of affirmation 
respecting immersion as practised by John the Baptist, 
that '* there is not the smallest probability that he baptized 
in this manner !" The same professor of ecclesiastical 
history^ does not hesitate to affirm " that the strong argu- 
ments in favour of affusion or sprinkling, as the prefer- 
able mode, have been duly appreciated in all ages.'^ Is 
it not necessary that the facts of history should be 
placed in a condensed and lucid form, in the possession 
of all willing to receive them, that the disgrace which 
must necessarily accrue to the bold propagators of such 
gross misrepresentations, may deter others from similar 

f Dr. Miller, Professor of Ecclesiastical History in the Theolo- 
gical Seminary at Princeton. 



PREFACE. XIU 

attempts, more injurious indeed to the common character 
of Christianity than to the particular truth against which 
they are aimed. 

While, however, the author feels fully acquitted of 
"running before he was sent ;" he is very far from think- 
ing that umny of his brethren would not have executed 
this task more to the benefit as well as to the satisfac- 
tion of the public. He can only say, with the utmost 
sincerity, that he has shrunk from no labour or self- 
denial which his circumstances could possibly admit ; 
and if much of imperfection is found, (the common lot 
of humanity at best,) the necessary and justifiable haste 
occasioned by a protracted absence from his family 
and his charge, will mitigate the censures of those whose 
disapprobation would be to him a source of regret. 

In the execution of the work, the labours of research 
have not been light; although, had circumstances ad- 
mitted, the author would willingly have extended them 
through the whole mass of the Fathers of the ancient 
church. For this, however, there was the less neces- 
sity, as Dr. Wall, in his large collection, has exercised 
considerable impartiality, and at any rate afforded abun- 
dant matter to answer himself and all his associates. 
The works of Robinson, Gale, Crosby, Gill, Booth, 
Ripley, Judd, and the articles of Professor Sears in 
the Christian Review,^ have been sources of important 

s The denomination cannot be too zealous for the maintenance 
of this most valuable periodical. Under its present acute and 
talented editor, it not only fertilizes by its oft flowing stream of 
knowledge, but is also a work of defence against the assaults of error. 



XIV PREFACE. 

aid in the compilation of this volume. But the author 
is no less indebted to Doddridge, Macknight, Wall, 
BiJVGHAM, and others of the advocates of poedobaptism ; 
many valuable facts and opinions favourable to the truth 
are to be found in their writings. The author would 
rejoice could he say as much respecting the Lec- 
tures of Dr. Woods and Dr. Miller, the professors of 
Andover and Princeton. The former, indeed, for these 
days, is a work of comparative candour and considera- 
able regard to historic truth, though its omissions of facts 
are unaccountable; but the latter evades the truth at 
every point, as though it were the Doctor's bitterest 
enemy ! Should any of the students of either of these 
theological institutions cast their eyes on these pages, 
the author would s igg' st to them the propriety of 
giving the Lectures of the learned and amiable Dr. 
Doddridge, (one of the best biblical critics, as well as 
one of the most pious men his age produced,) a careful 
perusal, and then, for the purpose of instituting a com- 
parison between the candour of the past age, and the 
blind zeal of the present, read Dr. Miller's Lectures as 
soon after as convenient.^ 

t The author would not be considered as including the whole 
mass of pcedobaptists in this implied censure ; — there are many 
gratifying exceptions, especially among congregationalists and 
episcopalians. Among the latter, an eminent instance has recently 
occurred, in the bold and candid avowal of Bishop Smith, of Ken- 
tucky, who publicly affirms that, after the most careful investigation, 
and mature reflection, he considers immersion to be the only apos- 
tolic mode of baptism ; and recommends the church of which he is 



PREFACE. XV 

For the kindness of the Professors, both of Newton 
Theological Institution and Hamilton Theological 
Seminary, the author can find no adequate terms to 
express his acknowledgments. For the hours they 
obhgingly subtracted from their pressing engagements 
to chasten or to enrich the volume now presented to the 
public, they have only the recompense of the conscious- 
ness of having promoted the cause of truth. For several 
translations from the most recent German critics, the 
author is especially indebted to President Sears ; and 
also to Professor Eaton for many valuable and judi- 
cious suggestions. The present is not an opportunity 
to be devoted with propriety to the feehngs of private 
friendship; but the author cannot refrain from paying 
a just tribute to the Christian hospitality evinced by the 
faculty at each of these justly celebrated institutions. 

In addition to the works kindly transmitted from 
London by his brother, the Rev. J. H. Hinton, the 
author has to acknowledge the assistance derived from 
the library at Newton, which is rich in works on eccle- 
siastical history, especially in German authors ; from the 
private hbrary of the Rev. Daniel Dodge ; but, most of 
all, from the Philadelphia Library, which contains a 
most valuable collection of works in every department 
of literature. 

an eminent and highly esteemed minister, to delegate one of its 
number to procure immersion at the hands of a Greek priest, that 
having received it in undoubted succession from the Apostles, he 
may be authorized to administer baptism in its ancient purity to all 
his brethren on this side of the Atlantic. 



XVI PREFACE. 

The author has been careful not to be too original. 
In historic works originality is always to be suspected. 
As far as he is aware, the author has made no facts; 
but only stated those which, by diligent research, he 
found already in existence. In many cases the writer 
has preferred to give statements in the very words of 
the authors he has quoted, as being far more satisfac- 
tory than re-writing them. Robinson erred in this, and 
impaired the confidence which would otherwise have 
been placed in his statements. The author had also 
another reason ; it was, that he might afford to many 
who do not possess the original works, specimens of the 
various ecclesiastical writers in different ages of the 
world. 

The author now commends his labours to his brethren, 
and to Christians in general who prefer the truth to 
gold or fame, to ecclesiastical associations, or private 
friendship; but, above all, to the blessing of Him who is 
emphatically the truth, and who alone can render this 
effort in any measure effectual to set the minds of his 
people free from the delusions of error, and thus to pro- 
mote the ultimate union of all the lovers of Jesus in one 
glorious visible organization, as they are now one in 
heart. 

Philadelphia, August 25th, 1840. 



HISTORY OF BAPTISM. 



CHAPTER I. 
IMPORT OF THE TERM BAPTIZO. 

SECTION I. 

GENERAL PRINCIPLES RELATING TO THE MEANING OP 
WORDS. 

The inquirer after historic truth, will readily perceive SECT, 
that to attain a correct idea of any fact, he must possess I- 
a clear apprehension of the terms in which the occur- General 
rence of that fact is stated. The first historic record on ^^"^^P ^^" 
the subject of baptism, as a moral institute, is by the 
evangelist Matthew ; " Then went out to him [John] Matt iii. 
all Jerusalem, and all Judea, and all the region round ' ' 
about Jordan, and were baptized of him in Jordan, con- 
fessing their sins." With respect to the character of the 
persons referred to in this brief narrative, no dispute has 
arisen ; but it is denied by some that the action perform- 
ed respecting these persons is defined, further than that 
water was in some method applied to the persons spoken 
of. On the other hand, it is maintained, that the term 
baptize^ from the Greek baptizo^ specifically designates 
and requires the act of immersion, and admits of no 
other. It is important that this question should first 
2 



14 



IMPORT OF THE TERM. 



CHAP. 
I. 



Imperfec- 
lion of lan- 
guage. 



Variety of 
meanings. 



Primitive 
and ordi- 
nary. 



be decided ; and therefore, although the course of the 
history will throw additional light on this point, it will 
be desirable at once to adduce those arguments which 
are philological rather than historical, that the inquirer 
may have his mind cleared from all difficulty, or at least 
be better prepared to judge of the bearing of history on 
this point. 

That language, as hitherto constituted, has, in all 
ages, proved in many cases but an imperfect medium 
for the communication of ideas, will not be denied. 
This arises mainly from the employment of one word in 
various senses. Yet it is rare that the connection, or 
other circumstances, leave any material difficulty in 
determining in what sense the word is to be used. It is 
also to be observed that some words have been subjected 
to a great variety of meanings, while others have retained 
in all circumstances their original signification. 

Of the varied meanings of words, the following are 
the most important, and more than sufficient for the 
present investigation. 1. Primitive, or original. 2. 
Ordinary. 3. Metaphorical, or figurative. 4. Tech- 
nical. 

The primitive signification is the earliest to which any 
word can be traced, whether it be native to the language 
of the author, or of foreign origin. In some instances, 
the primary and ordinary meanings are identical, in 
others they widely difl^er. Of the former kind, iimnerse^ 
from the Latin immergo^ affords an instance ; of the 
latter, prevent^ from prevenio^ the primary meaning of 
which is to go before, but the ordinary, to hinder. It 
is manifest, however, that the meaning of a word, in 
any given case, is not to be determined by its original 
sense, but by its actual ordinary meaning in the language 
in which the author wrote, and that at the time of his 



GENERAL PRINCIPLES. 15 

writing; unless the circumstances in which the word SECT, 
occurs require a figurative or technical signification, ^' 
(which may also include the ordinary,) to be attached. 

Figurative meanings arise from a variety of causes. Figurative. 
Sometimes the figure involves but a slight change from 
the original or ordinary meaning, in other cases it bears 
but little resemblance to the original ; as in the verb to 
contract, (from the Latin contraho,) the original meaning 
is simply to di^aw together; the ordinary, to abridge, or 
make less; the figurative, or technical, to make a bar- 
gain. By far the most frequent occasion of the figura- 
tive use of words, is when terms purely physical in their 
origin, are applied to intellectual or moral purposes ; for 
instance, firmness refers originally to the hardness and 
solidity of matter, but figuratively to decision of mental 
character ; levity, originally, refers to the small propor- 
tion which the quantity of matter, in any given body, 
bears to its bulk ; but figuratively, to the absence of 
proper steadiness, intellectual or moral. As a general 
principle, little assistance can in general be derived in 
defining the physical and original meaning of a term by 
referring to the figurative or metaphorical sense in which 
it has been used. Take the verb to bridle; how can 
any disquisition on the proper regulation of our conver- 
sational powers, help the young equestrian to understand 
how he is to put the bit in his horse's mouth ? In some 
instances, however, the figure can only accord with a 
definite literal meaning. 

Technical meanings, (requisite for purposes of law, Technical, 
physic, or the arts and sciences,) are usually selected as 
occasion may arise, from some foreign language ; but in 
some instances terms already in use receive a technical 
sense. A conveyance, (from the Latin conveho,) is origi- 
nally tiw act of conveying from one place to another ; 



16 IMPORT OF THE TERM. 

CHAP, ordinarily, the carriage in which transportation takes 
^- place ; technically, a deed transferring property froni 



one person to another. Yet with ail these varieties, it is 
scarcely possible any intelligent reader could doubt 
whether an author meant to designate a stage coach or 
a parchment deed, unless his mind were warped by the 
question affecting some important interest with which 
he was connected. There are cases, however, in which 
no possible difficulty can occur, because the ordinary 
meaning is included in the technical, and the original 
external act constitutes an essential part of its newly 
appropriated or technical sense. 
General One more general observation on the meaning of 

and speci- words will sufficc. In all languages there are words of 
a more specific, and others of a more vague significa- 
tion. It will be reasonable to presume, therefore, that 
where an author designs to represent an action, without 
defining the mode, he uses a general term ; but where he 
intends specifically to designate the precise mode of 
action, he will be found to use a word corresponding 
to his object. 

Let these plain principles be applied to the term hap- 
tizo^ as used by the New Testament writers, and even 
by the Greek classics, and I apprehend the result will 
leave no doubt on the mind of the candid inquirer. I 
will not, however, anticipate his convictions by making 
that application before the facts, as to the use of the term, 
both in sacred and profane writers, have been fully laid 
before him. 




GREEK CLASSICS. 17 



SECTION II. 



MEANING OF BAPTIZO IN THE WRITINGS OF THE GREEK 
CLASSICS. 

It is a happy circumstance that but one Greek term SECT, 
has been employed with reference to the ordinance of 
baptism. The word hajptx) is never found in this con- BctTTa. 
nection ; yet much time has been needlessly expended in 
this controversy respecting it. While, indeed, it was 
contended that the termination zo was a diminutive^ and 
therefore that baptizo must designate something less 
than hapto, it might have been of some consequence; 
but since this position has been abandoned as untenable,^ 
the question simply is, what is the act the term baptizo 
designates ? It may, however, be proper to observe, that 
while bapto was used frequently for dyeings and colour- 
ing in various methods, this is never the case with 
baptizo.^ 

a ** I should incline to give the word the meaning, to cause to 
come into that state, and this idea is favoured bj the termination, 
«o." — President Beeclier^s import of the term haptizo. Bib, Repos., 
Jan, 1840, p. 48. 

^ " Bapto is never used to denote the ordinance of baptism, and 
haptizo never signifies to dye. The primitive word hapto has two 
significations, the primary to dip^ the secondary to dye. But the 
derivative is formed to modify the primary only ; and in all the 
Greek language, I assert that an instance is not to be found ia 
which it has the secondary meaning of the primitive word. If this 
assertion is not correct, it will be easy for learned men to produce 
an example in contradiction. That hapto is never applied to the 
ordinance of baptism, any one can verify who is able to look into 
the passages of the Greek Testament, where the ordinance is 
spoken of. Now, if this observation is just, it overturns all those 
speculations that explain the Word, as applied to baptism, by an 

2* 



18 IMPORT OF THE TERM. 

CHAP. That the primitive meaning of baptizo is to immerse 



I. 



or dip^ is conceded by all the advocates of sprinkling of 
Bavt/^o). any pretension to philological knowledge ; and the fact 
mmerse. ^^^^ ^^ lexicographers, ancient and modern, concur in 
this opinion, precludes discussion. 

The ordinary^ or general meaning, throughout the 
Greek classics has been established by Gale, Stennett, 
Gill, Booth, Carson, Ripley, Judd, and others, beyond 
the possibility of successful dispute. Hundreds of in- 
stances in which the word can possibly admit of no other 
meaning, have been quoted at length. On this point 
Bib. Rep, the acknowledgment of President Beecher may super- 
^* ' sede the necessity of reference to the passages them- 

selves ; " I fully admit that in numerous cases it clearly 
denotes to immerse, in which case an agent submerges, 
partially or totally, some person or thing. Indeed this 
is so notoriously true, that I need attempt no proof. 
Innumerable examples are at hand, and enough may be 
found in all the most common discussions of this subject." 

allusion to dyeing ; for the primitive word that has this secondary 
meaning is not applied to the ordinance ; and the derivative word, 
which is appointed to express it, has not the secondary signification 
o^ dyeing, Bapto has two meanings; baptizo in the whole history 
of the Greek language, has but one. It not only signifies to dip or 
immerse, but it never has any other meaning. Each of these words 
has its specific province into which the other cannot enter ; while 
there is a common province in which cither of them may serve. 
Either of them may signify to dip generally ; but the primitive 
cannot specifically express that ordinance to which the derivative 
has been appropriated ; and the derivative cannot signify to dye, 
which is a part of the province of the primitive. The difference is 
precise and important. Most of the confusion of ideas on both sides 
of the question, with respect to the definite meaning of the word 
baptism, has arisen from overlooking this diflference." — Baptism, 
in its Mode and Subjects Considered. By Alexander Carson^ A. M. 
p. 13. 






GREEK CLASSICS. 19 



Mr. Beecher, however, with Professors Stuart, Woods, SECT, 
and others, thinks that in a few instances in the writings ^^' 
of the Greek classics haptizo has been used in a sense Presumed 
in which immersion cannot be fairly implied. The ^^^^^^^^^'^^^ 
reader shall judge with what propriety this conclusion 
is inferred from the premises. 

"It is also applied to cases where a fluid is poured 
copiously over any thing so as to flood it, though not 
completely or permanently to submerge it. Of this 
usage I shall adduce but one example : Origen, referring 
to the copious pouring of water by Elijah on the wood 
and on the sacrifice, represents him as baptizing them. 
For the passage, and remarks on it, see Wall's History 
of Infant Baptism. It is also applied to cases where a 
fluid without an agent rolls over or floods, and covers 
any thing, as in the oft quoted passage in Diodorus 
Siculus, vol. iii. p. 191, as translated by Professor 
Stuart : ' The river, borne along by a more violent 
current, overwhelmed many,' {ehaptize). So, vol. i. 
p. 107, he speaks of land animals intercepted by the 
Nile, as hapjizomene^ overwhelmed and perishing. The 
same mode of speaking is also applied to the sea-shore, 
which is spoken of by Aristotle as baptized or over- 
whelmed by the tide. It is also applied in cases where 
some person or thing sinks passively into the flood. 
Thus Josephus, in narrating his shipwreck on the 
Adriatic, uses this word to describe the sinking of the 
ship."^ 

These three instances are a fair specimen of a few 
others, (a very few,) in which the term is used in a some- 

<= American Biblical Repository, Jan. ISIO. Arf. ITT. by Presi- 
dent Beecher, Page 47. 



20 IMPORT OF THE TER3I. 

CHAP, what extended sense,^ but not extended beyond the pro- 



i. 



per application of the term immerse. The altar of Elijah, 
the many overwhelmed by the river, the animals in the 
Nile, he who sank passively in the flood, were all im- 
mersed ; and it is remarkable that no instance should 
h^ve been yet produced of the use of the term haptizo 
to which the word immerse may not with propriety be 
applied. Professor Pond, however, thinks the case of 
dipping the bucket in the well, as quoted from Calli- 
machus does not imply immersion !^ It does not appear 
to me, however, in the slightest degree important to the 
argument that no cases of variation of meaning should 
be found. What word can be more specific than the 
Saxon word dip 1 and yet we have the dip of the 
magnetic needle, which has certainly nothing to do with 
plunging. Could several instances of extension or dilu- 
tion of meaning be found among the profane Greek 
writers, it would not aflect the question, which is, " In 
what sense did Christ and his Apostles use the term 
haptizo^ and what did they design the disciples then and 
now to understand by it ?" We shall presently see that 
the sacred writers used it in its ordinary acceptation — 
that of immerse. 

Over- Professor Stuart thinks that a general meaning of 

whelm. , . . , , ,1 . lir 

baptizo is to overivhemi^ as well as to immerse. Mr. 

Judd considers that in all cases the idea of immersion is 

clearly incorporated ; and in this he has followed Car- 

^ Would our brethren be willing to use such a pouring as is de- 
scribed to have taken place at the celebrated sacrifice, where Elijah 
put the false prophets to shame? 

« " To-day, ye drawers of water, me baptete^ draw up none." Is 
it not dip up? the idea of a bucket or other vessel being distinctly 
alluded to. 



TOl 



GREEK CLASSICS. 21 



whose opinion is justly esteemed high authority. SECT. 
Mr. Carson contends that baptize " always signifies to ^^- 
cli^p ; never expresses any thing but mode*'^'^ When it is 
considered, however, how customary it is, in all lan- 
guages, to use words of the most specific character, 
occasionally, in a sense varying slightly from their 
strict meaning, it would seem extraordinary that such 
an instance should never have occurred in the case of 
haptizo. Referring to the quotation from Aristotle, in De Mirab. 
which he relates a saying among the Phoenicians, that 
there are certain places beyond the Pillars of Plercules, 
which, when it is ebb-tide, are not baptized^ but at full 
tide are inundated or overflowed^ Mr. Judd observes, 
that " Professor Stuart thinks that because the land is 
not actually taken and put into the water, but the water 
brought over it, haptizo must here have a different shade 
of meaning, and chooses to render it overwhelm. This 
would answer in a free translation ; but it is not the mean- 
ing of the word. Baptizo has strictly the same signifi- 
cation here, that it has every where else ; nor has it, in 
such situations, any more latitude of application than is 
frequently true of the correspondent term in English : 
for, though immersion strictly implies that the thing 
immersed is put into the immersing substance, yet, as 
Mr. Carson very justly observes, when the same effect 
is produced without the usual manner of the operation, 
the name of the operation is often catachrestically given 
to the result."^ 

On this point it may be justly observed, that whatever 
may be the technical term applied to this slight latitude 
of meaning, it does not alter the fact itself: and it may 
be safely affirmed, with the instances of Professors Stuart 

^ Judd's Review of Stuart, p. 23. 



22 I3IP0RT OF THE TERM. 

CHAP, and Woods before us, that the general meaning o[ bap- 
^' tizo, is to dip, plunge, immerse; and its secondary or 
occasional signification, to overwhelm, literally or figu- 
ratively. This is the precise position taken by Professor 
Ripley, in his lucid and satisfactory Review of Stuart; 
equally decisive, and more difficult to assail than the 
somewhat higher ground taken by Carson. It may 
further be added, that this term is never used, even in 
the Greek classics, for washing, except where the clean- 
sing was performed by dipping; and that it is never ap- 
plied to the mere act of pouring or sprinklingJ^ 
Metaphori- It has already been suggested that the figurative use 
of a physical term, may illustrate indeed, but cannot 
define the meaning of the word. That nothing however 
which has been alleged to have a bearing on the subject 
be omitted, a few lines will be devoted to the metaphori- 
cal application of haptizo in the Greek classics. The 
ancients use the term haptizo, when they desire to ex- 
Heliodorus, press " a city plunged in sleep." Virgil speaks of a 
Ant. X. 9, 4. city " buried in sleep and wine." Josephus of one who 
was ^^ sunk into insensibility by excessive drinking." 
Diodorus Siculus, " they do not sink their subjects with 
taxes." To be plunged in debt, or to be immersed in 
pleasure, are phrases too well known to endanger any 
one mistaking the figure. Other quotations of a similar 
character may be found in Ripley's and in Judd's Re- 
plies to Stuart : in both of these works they are treated 
at once with great skill and fairness. — Were there any 
instances that among the Greek classics the figurative 

r There are clearly circumstances, however, in which overwhelm- 
ing is truly baptism ; when, for instance, baptizing in the sea, or 
lake, as the candidate is laid down by the administrator, a wav8 
rolls over him ; by no moans an unfrcqucnt occurrence. 



GREEK CLASSICS. 23 

use of baptizo had been considerably extended from its SECT, 
physical or ordinary import, it would have been so utterly ' 

destitute of any material bearing on the great question 
before us, that it is rather for the satisfaction of our 
curiosity, than for its argumentative support, that even 
this pains has been taken to prove that our opponents gain 
not even a nosegay of flowers, much less materials for 
war, by an excursion among the figurative regions of 
Greek poesy. 

Before taking leave of classical authors, and confining Application 
our observations to the Scriptures, let us examine how principles. 
the case stands with baptizo^ on the suggestions with 
respect to the meaning of words, made at the commence- 
ment of this chapter. 

1. Primitive, or original — that of baptizo is to im- 
merse or clip. 

2. Ordinary— that o^ baptizo is to immerse or dip* 

3. Figurative or metaphorical — that of baptizo is to 
immerse or overivhehn, 

4. Technical — baptizo has no technical meaning; 
bapto was technically used for dyeing, colouring, and 
even gilding; but baptizo was never thus employed. 

I am aware that poedobaptist readers will be amazed 
at this statement : they can examine whether Professor 
Stuart, President Beecher, or any other writer, has pro- 
duced a passage from the Greek classics to the contrary. 

As the usage of the word in Josephus is of consider- 
able importance, I have extracted several quotations from 
Carson.*' 

^ " But the language of no writer can have more authority on this 
subject than that of Josephus. A Jew who wrote in the Greek 
language in the apostolic age, must be the best judge of the mean- 
ing of Greek words employed by Jews in his own time. Now this 
author uses the word frequently, and always in the sense of im- 



24 IMrORT OF THE TERM. 



SECTION III. 

IMPORT OF BAPTIZO IN THE OLD TESTAMENT AND 
APOCRYPHA. 

CHAP. u Naaman went down and plunged himself (ebaptisata) 
'. seven times in Jordan." This is Professor Stuart's 



2'Kings"' translation. The Prophet had directed him to " go and 

V. 14. ivash seven times in Jordan ;" and, as he had not the 

benefit of poedobaptist disquisitions on Greek preposi- 

mcrsion. He uses it also sometimes figuratively with the same 
literal reference. Speaking of the purification from defilement by 
a dead body, he says, "and having dipped (Jbaptisantes) some of 
the ashes into spring water, they sprinkled," &,c. Here we see 
the characteristic distinction between haptizo and raino. The one 
is to dip^ the other to sprinkle. Antiq. 1. iv. c. 4. p. 96. 

" On this example, Mr. Ewing's friend remarks: — *Now, upon 
looking into the Levitical law upon this particular point, (Numb, 
xix. 17.) we find the direction was. They shall take of the ashes, 
and running water shall be put thereto. Here, then, the putting 
running water into ashes^ is expressly termed, baptisantcs tes 
nephras.'' Let the gentleman look a little more closely, and he 
will see that his observation is not correct. It is true that Numb, 
xix. 17, and the above passage from Josephus, refer to the same 
thing ; but they do not relate it in the same manner. The Sep- 
tuagint directs, that water shall be poured upon the ashes into a 
vessel ; Josephus relates the fact as if the ashes were thrown into 
the water. Now, this might make no difference as to the water of 
purification, but it was a difference as to the mode of preparing it. 
Nothing, then, can be farther from truth, than that the putting of 
the water on the ashes, according to Numb. xix. 17, is called by 
Josephus, the baptizing of the ashes. If Josephus speaks of the 
baptizing of the ashes, he represents the ashes as being put into 
tlie water, and not the water as being poured on the ashes. He 
uses the verb eniemi as well as baptizo. According to Josephus, 
then, the ashes were dipped or put into the water ; though, accord- 



OLD TESTAMENT AND APOCRYPHA. 25 

tions, instead of standing on the bank ^^ at Jordan," he SECT. 
actually went and dipped himself seven times in Jordan. ^^^- 
It is certainly a literary curiosity that great scholars, even 
the candid Professor Stuart, should feel quite sure that 
the word in the Second Book of Kings means to dip in 
Jordan,"" while a misty doubt still hangs over their minds 
respecting the meaning of the self-same words in Mat- 
thew. Do these gentlemen themselves feel no appre- 
hension that this is an illustration of the principle of 
moral philosophy, that it requires greater evidence to 
convince us against our inclinations or prepossessions, 
than where no mental bias exists ? 

This passage presents a suitable opportunity to show Wash, not 
that the favourite meaning which poedobaptist divines meaning of 
desire to fasten on haptizo^ that of ivash^ is a meaning ^"i^^'^^- 

ing to the Septuagint, the water was poured out into the vessel on 
the ashes. 

" Speaking of the storm that threatened destruction to the sliip 
tijat carried Jonah, he says, * when the ship was on the point of 
sinkings or just about to be baptized.'^ What was the mode of this 
baptism ? I. ix. c. 10. p. 285. 

" In the history of his own life, Josephus gives an account of a 
remarkable escape which he had in a voyage to Rome, when the 
ship itself foundered in the midst of the sea : 'For our ship having 
been baptized or immersed (baptizenthos) in the midst of the Atlan- 
tic sea,' &c. Is there any doubt about the mode of this baptism ?" 
Carson, pp. 91, 92, 93. 

a Yet Professor Pond persists in bringing tliis case of Naaman, 
to prove that bapiizo is equivalent to lotto, and means to wash. 
Who denies that bapiizo often means to wash ? It is affirmed, how- 
ever, that in such cases it means to wash by dipping, which all 
the world knows was the case with Naaman. 

^ The three requisites which President Beecher insists as essen- 
tial to the determination of the word, in which I cordially concur, 
utterly destroy all tlie previous attempts to pervert the term bap- 
iizo; while his attempt to find a neio ivay of escape for his friends, 
is in my view, as utterly inefficient as all the efforts which he so 

3 



I 



26 IMPORT OF THE TERM. 

CHAP, which never can be ascribed to the term itself; it quite 
as truly signifies to defile^ as to wash or cleanse. It is 



candidly condemns. " A view," says this author, " which shall 
effectually do this, (give satisfaction and rest to an inquiring 
mind,) will be found to have the following requisites; 

"(1) That it shall be strictly philological. 

" (2) That out of all the possible meanings o^baptiso^ it shall fix 
on ONE as the real meaning in the case in question. 

" (3) That it shall at all times steadily adhere to this,'''* — Bih» 
Rep. p. 46. 

These three " requisites'* necessary to " give rest," certainly j 
overthrow all previous attempts to afRx wash^ pour^ or sprinkle^ or \ 
all of them as the meaning to bapiizo; for that neither of them can 
be "steadily adhered to at all times," is too evident to require 
illustration. That the learned gentleman's fourth requisite should 
be necessary " to give satisfaction and rest to an inquiring mind," 
partakes of the marvellous, viz : " That this shall limit the perform- 
ance of the rite to no particular mode.'''' This really presents one 
of the most singular instances of absence of mind that has ever 
occurred in the field of theological controversy. The question in 
debate is, "Whether the term baptizo does limit the performance 
of the rile to any particular mode or not?" and one of the Presi- 
dent's essential principles o^ investigation is, that the true meaning 
of the term must be one which " shall limit the performance of 
the rite to no particularmode !" All other attempts to find out 
such a meaning, having in his deliberate judgment utterly failed, he 
sets out, not to ascertain the true import o£ baptizo^ but to find out 
(what he acknowledges has never been done) a meaning which 
will "limit the performance of the rite to no particular mode.'''' 
And with this object in view, he has succeeded to his own satisfac- 
tion ; and stands, as imagined by himself, in the proud position of 
being the only individual who has ever had satisfactory ground for 
believing that the term bapiizo limits the rite to no particular 
mode; for aflcr having investigated and summed up the labours 
of his predecessors, he observes, "None of these positions is, in my 
judgment, adapted to explain all the facts which occur in the use 
of the word, and to give satisfaction and rest to an inquiring 
mind."— j5i6. Rep. p. 46. 

It cannot but be expected tliat many will turn the deaf ear of pre- 



OLD TESTAMENT AND APOCRYPHA. 27 

true that the Prophet uses louo^ (to bathe, or wash,) and SECT. 
Naaman dijps himself; it is clear, therefore, that baptizo ^^^- 
in certain circumstances, does signify that a dipping is 
to be performed, which shall effect a washing or cleans- 
ing ; but in other circumstances a dipping may occur by 
which the object plunged shall be defiled, as in the case 
of the sword of Ajax, which was plunged up to the hilt Homer, ll. 
in the throat of Cleobulus ; and which Dionysius ob- ^^^' 
serves that the poet (Homer) expresses himself with 
great emphasis, representing the sword to be so baptized 
{baptisthentos) as to become warm with blood : we pre- 
sume in this case baptizo does not mean to wash. The 
same may be said respecting the swords and helmets 
baptized in the marshes afler the battle of Orchomenus : 
where it is surely quite as clear that baptizo means, to 
cause to need ivashing^ as that it signifies to wash. The 
fact is, that the strict meaning of a word is one which 
is peculiar to it; to immerse suits all the cases in 
which baptizo is used literally ; it is the only meaning 
which does so ; and is therefore the true meaning."^ 

judice to the call of an opponent ; but surely those who are taking 
a delusive repose, will hear the voice of President Beecher assure 
them, that, however sound their slumbers, they are occasioned by 
the opiates of error, and not by arguments " adapted to give satis- 
faction and rest to an inquiring mind." 

<^ The observations of Mr. Carson on this important point are so 
full and satisfactory, that for the benefit of those who have not that 
able work I extract them. 

" To explain this point more clearly, I shall lay down a canon, 
and by this I mean a first principle in criticism. That which does 
not contain its own evidence is not entitled to the name of a criti- 
cal canon. I do not request my readers to admit my canon ; I 
insist on their submission — let them deny it if they can. My 
canon is, that in certain situations two words, or even several 

WORDS MAY WITH EQUAL PROPRIETY FILL THE SAME PLACE, THOUGH 



28 IMPORT OF THE TERM. 

CHAP. The term is used Isa. xxi. 4, " Iniquity sinks me ;" in 
^' our translation, " Tearfulness affrighted me." Professor 

Isa. xxi. 4. 

THEY ARE ALL ESSENTIALLY DIFFERENT IN THEIR SIGNIFICATIONS. 

The physician, for instance, may with equal propriety and per- 
spicuity, say either 'dip the bread in the wine,' or, 'moisten the 
bread in the wine.' Yet this does not import that dip signifies to 
moisten^ or tliat moisten signifies to dip. Each of these words has 
its own pecuUar meaning, which the other does not possess. Dip 
the bread does not say moisten the breads yet it is known that the 
object of dipping is to moisten. Now it is from ignorance of this 
principle that lexicographers have given meanings to words which 
they do not possess; and have thereby laid a foundation for 
evasive criticism on controverted subjects, with respect to almost 
all questions. In Greek it might be said with equal propriety 
deusai en oino-^ or bapsai en oino^ ^moisten in wine, or dip in 
wine ;' and from this circumstance it is rashly and unphilosophi- 
cally concluded that one of the meanings o^bapto is to moisten. 

" The word occurs in the Greek translation of the Old Testament, 
and is faithfully rendered dip in our version. (2 Kings v. 14.) 
' Naaman went down and dipped himself (ebaptisato) seven times 
in Jordan.' Here bathing in a river is called baptism. What 
more do we want, then, to teach us the mode of this ordinance of 
Christ? If there was not another passage of Scripture to throw 
light on the institution, as far as respects mode, is not this, to 
every teachable mind, perfectly sufficient ? But, it seems, we are 
crying victory before the field is won. This passage, which we 
think so decisive, has a far dififerent aspect to others. On the con- 
trary, it is made to afford evidence against us. Well, this is 
strange indeed ; but ingenuity has many shifts. Let us see how 
artifice can involve the passage in a cloud. Nothing is more easy. 
Does not the prophet command Naaman to wash; if, then, he 
obeyed this command by baptizing himself, baptizing must signify 
washing. For the sake of argument, I will grant this reasoning, 
for a moment. If, then, this is so, go, my brethren, and wash the 
person to be baptized, as you think Naaman washed himself from 
liead to foot. This will show that you respect the example. In 
what manner soever the water was applied to Naaman, he was 
bathed all over, li' tlic word signifies to wash the whole body, who 



OLD TESTAMENT AND APOCRYPHA. 29 

Stuart seems to have misunderstood this passage; as Mr. SECT. 
Judd observes, it is the iniquity of others presses down ^^^' 



but the Pope himself, would take on him to substitute the sprin- 
kling of a few drops in the place of this universal washing? 

" But I do not admit the reasoning, that, from this passage, con- 
cludes that baptizo signifies to wash, although no instance can be 
produced more plausible in favour of that opinion. This passage 
is a complete illustration of my canon. The two words, louo and 
baptizo are here used interchangeably, yet they are not of the same 
signification. Not of the same signification I it may be asked, 
with surprise. Elisha commands him to wash; he obeys by bap- 
tizing himself; must not baptizing^ then, be washing ? I think 
none of my opponents will wish a stronger statement of their ob- 
jection than I have made for them. But my doctrine remains 
uninjured by the assault. The true philologist will not find the 
smallest difiiculty in reconciling this passage to it. The words 
louo and baptizo have their own peculiar meanings even here, as 
well as every where else, without the smallest confusion. To 
baptize is not to wash ; but to baptize in a river or in any pure 
water, implies washing, and may be used for it in certain situa- 
tions. If Naaman dipped himself in Jordan he was washed. It 
comes to the same thing, whether a physician says, bathe yourself 
every morning in the sea, or dip yourself every morning in the sea, 
yet the words bathe and dip do not signify the same thing. We 
see, then, that we can make the very same use of our modal word 
dip, that the Greeks made of their baptizo. No man who under- 
stands English, will say that the word dip and the word bathe sig- 
nify the same thing, yet, in certain situations, they may be used 
indifferently. Persons at a bath may ask each other, Did you dip 
this morning? or did you bathe this morning? To dip may apply 
to the defiling of any thing, as well as to washing. It expresses 
no more than the mode. It is the situation in which it stands, 
and the word with which it is construed, that determine the object 
of the application of the mode. To dip in pure water, is to wash ; 
to dip in colouring matter, is to dye ; to dip into mire, is to defile. 
None of these ideas, however, are in the word dij) itself. No word 
could determine mode, according to the principles of criticism em- 
ployed by writers on this subject." — Carson, pp. 81, 2, 6-8. 

3* 



:i 



30 IMPORT OF THE TERM. 

CHAP, the prophet, not as Mr. S. would have it, that the pro- 
^' phet's own iniquity overwhehned him. But I see no 
objection to admitting "overwhelm" as a figurative 
meaning o[ bajytizo in this and other passages. 

Apocrypha, '^^^'o passages may be referred to in the Apocrypha ; 

Judith, u and at night she (Judith) went out into the valley of j 
Bethulia and immersed herself at the fountain in the ' 

Eccles. camp ;" and, " if one who is immersed from a dead [car- 

xxxi. 25. cass] toucheth it again what is he profited by his bath T' 
In neither case is there any difficulty or impropriety 
in translating the term there used {lja2')tizo) immerse, 
which the plainest English reader can see as well as the 
' most learned. " Of these passages I observe," says 

Professor Ripley, " it is by no means clear that the radi- 
cal meaning of hcqjtizo ought to be left out of sight, so 
that the word should be translated by the general term 
ivash^ or cleanse^ without any allusion made to the spe- 
cified kind, or extent of the washing. Are there any 
circumstances which entirely forbid us to believe that 
bathing the whole person is here intended? If there 
be no necessity for departing from the radical and ordi- 
nary meaning, then we are not at liberty to put another 
construction upon the word." The learned reviewer then 
most justly observes, " that it is nowhere in the book of 
Judith intimated that the action was performed ' in the 
midst of the camp ;' all parts of a camp are not equally 
exposed, and the place to which she resorted seems to 
have been chosen, because among other reasons it was 
somewhat retired ; she went to that place habitually for 
special prayer and purification. Besides this religious 
ceremony was performed in the night ; and Ilolofernes, 
the general of the army, had given express orders that 
no one should interfere with her movements. ""^ The 

d Ripley's Reply lo Stuart, p. 28. 



NEW TESTAMENT. 31 

vindication of the meaning of haiptizo in Eccl. xxxi. 25, SECT, 
is equally easy ; but as the arguments are essentially ^^^- 
the same as those which relate to Luke xi. 5-8, the 
reader is referred to the next section. 



¥ 



SECTION JV. 

LITERAL IMPORT OF BAPTIZO IN THE NEW TESTAMENT. 

There are upwards of a hundred instances in which New Testa- 
the verb ha])tizo^ or the noun haptismctj occur in the 
books of which the New Testament is composed. Those 
which relate to the ordinance itself will be investigated 
in subsequent chapters. There are thirteen instances 
in which this term is applied to other objects ; of these 
five only are in its literal, and eight in a figurative sense. 
The plain meaning of the term has been assailed through 
these passages ; with how much success the reader will 
be able to determine for himself. The position main- 
tained is,, that tliere is ow instance in which the term 
baptizo^ when used in reference to a bodily act^ ought 
not to be translated immerse. It will now be seen whe- , 
ther in either of the five cases alluded to this position is 
in the slightest degree shaken.^ 

a The "modern position" of baptists is thus boldly stated by Dr. 
Miller : — " I am aware, indeed, that our baptist brethren, as before 
intimated, believe, and confidently assert, that the only legitimate 
and authorized meaning of this word, is to immerse; and that it is 
ne.X)er employed, in a single case, in any part of the Bible, to ex- 
press the application of water in any other manner. I can ven- 
lure J my friends, to assure you, with the utmost confidence, that 
this representation is wholly incorrect. I can assure you, that the 
word which we render baptise, does legitimately signify the appli- 
cation of water in any way, as well as by immersion. Nay, / can 



I 



32 I3IP0RT OF THE TERM. 

CHAP. *' Then came together unto him the Pharisees, and certain of the 
I- scribes, which came from Jerusalem. And when they saw some 



Mark vii. 1 °^ ^^*^ disciples eat bread with defiled (that is to say, with un- 

2, 3 washen) hands, they found fault, for the Pharisees, and all the 

Jews, except they wash their hands oft, eat not, holdinsf the tradi- 

4 tion of the elders. And when they come from the market, except 
they wash, they eat not. And many other things there be which 
they have received to hold, as the washing of cups, and pots, brazen 

5 vessels, and of tables. Then the Pharisees and scribes asked him, 
Wjiy walk not thy disciples according to the tradition of the elders, 

6 but eat bread with unwashen hands ? He answered and said unto 
them, Well hath Esaias prophesied of you hypocrites, as it is writ- ' 
ten, Tliis people honoureth me with their lips, but their heart is far 

7 from me. Howbeit, in vain do they worship me, teaching for doc- 

8 trines the commandments of men. For, laying aside the com- 
mandment of God, ye hold the tradition of men, as the washing of 
pots and cups : and many other such like things ye do." 

The word used in the phrase " wash their hands" is 
nij)Sontai ; that in " except tlicTj loasli^'' is haptizontai ; 

assure you^ if the most mature and competent Greek scholars that 
ever lived may be allowed to decide in this case, that many exam- 
pies of the use of this word occur in Scripture, in which it not only 
maij^ but manifestly must signify sprinkling, perfusion or washing 
in any way." 

Again : — "Now, we contend, that this word does not necessarily, 
nor even commonly, signify to immerse; but also implies to wash, 
to sprinkle, to pour on water, and to tinge or dye with any 
liquid; and, therefore, accords very well with the mode of baptism 
by sprinkling or affusion." 

After taking this bold ground, the Doctor very wisely declines 
entering into the details of Greek criticism, as not "suitable to our 
purpose." The Doctor is right there. 1 have simply to ask, whe- 
ther Dr. Miller behevcs Calvin, Luther, Johnson, Porson, Neander, 
to be mature and competent Greek scholars? and knowing their 
sentiments as he must be presumed to do, to be in concurrence ' 
with many other great English scholars and divines, and the great 
majority of the German critics, I am filled with deep regret, that 
a Christian man, in such a position, should dare to risk his moral 
character, by printing a statement so very remote from the truth. 



NEW TESTAMENT. 33 

the washing of cups is haptismoits ; and the same in SECT, 
the eighth verse. 



I 



The other two instances are so nearly referring to the 
same customs, that they will be introduced here ; the 
same explanation making all equally plain. 

" And as he spake, a certain Pharisee besought him to dine with Luke, xi. 37, 
him : and he went in, and sat down to meat. And when llie 38. 
Pharisee saw it, he marvelled that he had not washed first before 
dinner." 

The term mistranslated " washed^'''' is " immersed him- 
self," (ehaptisthe.) 

" Which stood only in meats, and drinks, and diverse washings Heb. ix. 10. 
and carnal ordinances, imposed on them until the time of reforma- 
tion." 

The term rendered " washings" is immersions, {hap- 
tismous.) 

First, respecting the declaration that the Jews " when Immersion 
they come from market except they wash eat not ;" fj",^*^*"^"^ 
and the fact that the Pharisee wondered that Christ did?l^^^^^. , 

Mark vu. 4 

not " wash" before dinner. I claim not only that in Luke xi. 38. 
both cases the term may he translated immerse, but that 
it ought so to have been translated : rendering the word 
otherwise is contrary to the plain rule that the ordinary 
meaning of a word being established^ it is not to he 
changed without absolute necessity requires it; and 
where is any kind of necessity in these cases ? Suppose 
it was not known that it was customary for the Jews to 
immerse themselves in the bath, after coming from mar- 
ket, or from a crowd, (which is the true meaning of 
agora^) before they ate their dinner ; because we may ttyopA. 
be ignorant of a custom alluded to, does that affect the 
meaning of a plain word ? " Let it be observed," says 
Mr. Carson, " and never let it be forgotten, that with p. 105. 
respect to the meaning of a word in any passage, the 



34 I3irORT OF THE TERM. 

CHAP, proof that it has such a meaning always lies upon him | 
^- who uses it in that meaning as an argument or objection ; I 



custom. 



for this obvious reason, that if it is not proved, it is 
neither argument nor objection." 
A Jewish There is every reasonable probability, however, (inde- 
pendently of these passages, which render it yet more 
probable,) that it was the custom among the Jews to im- 
merse themselves in the cases alluded. " Why should j 
it be thought incredible," observes Mr. Carson, " that ; 
the Pharisees immersed themselves after market ] If an i 
Egyptian, on touching a swine, would run to the river, | 
and plunge in with his clothes, is it strange that super- 1 
stitious Pharisees should immerse themselves after the 
pollution of the market?"^ It may be added, that the 
tradition of the eiders, or as the Jews call them, " the 
words of the Scribes, the commands of the wise men," 
expressly require dipping. In general they say, " where- 
soever in the law, washing of the flesh or of the clothes 
is mentioned, it means nothing else but the dipping of 
the whole body in water ; for if any man wash himself 
all over, except the top of his little finger, he is still in 
his uncleanness."^ 

^ Dr. Gale observes, that "all the versions in the Polyg^lot, 
except those of Montanus, and the vulgar Latin, to wit, the Syriac, 
Arabic, Ethiopic and Persic, unanimously understand the words 
in a sense quite different from what has been hitherto mentioned, 
that is, they all take the meaning to be, not that the Jews washed 
themselves, or their hands, w^hen they came from the market, but 
that the herbs, for instance, and other things they bought there, 
were first to be washed, before they could be eaten. Thus they 
translate the place. And what theij buy in the market^ unless it 
he washed^ they cat not. It must be owned, the Greek is capable 
of tliis sense." — It may be presumed that things coming from the 
market are very apt to be immersed before they come on the table, 
I do not apprehend, however, this to be the meaning of the passage. 

^ Robinson^b History of Baptism, London, 4to. 1790, p. 32. 



NEW TESTAMENT. 35 

Many of the most learned pcedobaptist writers, and SECT, 
their best biblical critics, are of opinion that two sorts 



of washine; of hands are referred to, one by pouring Washing of 

, , . .V , , \ T • 7 ^ hands -two 

water on them, (nipsontai^) the other by dippmg, {bap- kinds. 
tizontai.) Professor Ripley, in his Reply, quotes Jahn's 
Biblical Archaeology, Rosenmuller, Kuinoel, Spencer, 
Lightfoot, and Dr. G. Campbell, to that effect. I give 
the testimony of the latter ; — 

" For illustrating this passage, let it be observed, first, 
that the two verbs rendered ivash^ in the English trans- 
lation, are different in the original. The first is nipson- 
tai^ properly translated wash ; the second is haptizo^xtai^ 
which limits us to a particular mode of washing ; for 
baptizo denotes to plunge^ or dipJ^'' Accordingly Dr. 
Campbell translates the passage, " For the Pharisees eat 
not until they have washed their hands, by pouring a 
little water upon them ; and if they be come from mar- 
ket, by dipping them." 

Secondly, the baptism of pots, brazen vessels and beds Immersion 
(not tables). How pots and other vessels are cleansed, ^ P^^^' 
is well known to all except poedobaptist literati; with 
respect to beds, there is something strange till the Jewish 
customs on this point are understood. Maimonides, the 
well known Jewish writer, is surely sufficient autho- 
rity on this point. He observes, " in a laver which 
holds forty sealis of water, they dip all unclean vessels. 
A bed that is ivholly defiled^ if he dips it part by part, it 
is pure. If he dips the bed in the pool, although the 
feet are plunged in the thick clay, at the bottom of the 
pool, it is clean. What shall he do with a pillow or a 
bolster of skin ? He must dip them and lift them up by 
the fringes." And yet Dr. Wardlaw says, with respect to 
the immersion of beds, " he who can receive it, let him 
receive it." Mr. Carson justly, though perhaps severely. 



36 IMPORT OF THE TERM. 

CHAP, replies, " he who dares reject it, rejects the testimony of 
I- God."s 



Divers bap- The remaining case, is that of "divers baptisms." 

Heb\x 10. ^^^^ having already shown that the Jews used divers 
immersions, although it be perfectly true they used divers 
sprinklings also, we need only add, for what possible 
reason should the word appropriate to immersion, here 
be referred to sprinklings 1 We never claim a word 

pavTt^o, appropriated to sprinkling, (rantizo, for instance,) to mean 
immersion. There we?x divers immersions, and they 
are referred to in the passage. 

Dr. Miller. It is really amusing to observe how the blind zeal of 
Dr. Miller plunges him into difficulty in this passage : — 
" But happily, the inspired apostle does not leave us in 
doubt what those ' divers baptisms' were, of which he 
speaks. He singles out and presents sprinkling as his 
chosen and only specimen.'' ' For,' says he, in the 13th, 
19th, and 21st verses of the same chapter, explaining 
what he means by ' divers baptisms,' ' if the blood of 

g If immersion is the meaning of the word, it is not optional to 
receive or reject it. Whether or not this is its meaning-, must he 
learned from its history, not from the abstract probability or im- 
probability of the immersion of beds. If the history of the word 
declares its meaning- to be immersion, the mere difficulty of im- 
^ mersing beds^ in conformity to a religious tradition^ cannot imply 
that it has another meaning here. The principle, then, of this ob- 
jection, and the language in which these writers state it, cannot be 
loo strongly reprobated. If adopted on other questions respecting 
the will of God, it tends to set us loose from the authority of his 
word." — Carson^ p. 108. 

h The Doctor forgets that the Apostle mentions *' carnal ordi- 
nances," as well as "washings;" can he expect his reader will 
forget too? A child could correct the President by telling him 
that the "sprinkling of blood" referred to the "carnal ordinances," 
not the "washings." "Sprinkling with blood," a " washing 1" 
Even the Doctor's ^^ I can assure you^^"* will fail here. 



NEW TESTAMENT. 37 

bulls, and of goats, and the ashes of an heifer, sprinkling SECT, 
the unclean, sanctifieth to the purifying of the flesh, how ^' 
much more shall the blood of Christ, &c. For when 
Moses had spoken every precept to all the people, ac- 
cording to the law, he took the blood of calves, and of 
goats, with water, and scarlet wool, and hyssop, and 
sprinkled both the book and all the people. Moreover, 
he sprinkled likewise with blood both the tabernacle, 
and all the vessels of the ministry.' If the Apostle un- 
derstood his own meaning, then, it is manifest that in 
speaking of ' divers baptisms,' he had a principal refer- 
ence to the application of blood and of water by spri7ik' 
lingJ*'^ 

But unhappily for Dr. M., the term used in every in- 
stance he alludes to is rantizo^ not baptizo. Now if 
baptizo means a ceremonial cleansing by sprinklings 
why was not that word used? Dr. M. knows there were 
immersions and there were sprinklings in the Jewish 
ceremonies, and that rantizo is never applied to iramer- 
sionSj nor baptizo to sprinklings. 



SECTION V. 



METAPHORICAL USE OF BAPTIZO IN THE NEW TESTAMENT. 

Although, as it has been previously observed, the Metaphori- 
figurative use of any term can never define its literal "^^' 
meaning ; yet it may be well to show, even if it were 
otherwise, how utterly hopeless is the task of gathering 
aid in favour of sprinkling even from this source. — There 
are several cases in the New Testament in which the term 
is used figuratively. First, that of our Lord's reference 



33 IMrORT OF THE TERjI. 

C H A P. to his sufferings, in his conversation with the two disci- 
^' pies who sought a promise of a seat next his person in 
Baptism of his glorious kingdom ; " Are ye able to be baptized with 
Matt. XX. 22. the baptism that I am baptized with ?" asks our Lord ; 
Mark x. 38, ^^j ^-^^ same expression occurs Luke xii. 50, " I have a 
baptism to be baptized with, and how am 1 straitened 
till it be accomplished." No lover of Jesus can bear to 
think of his being sprinkled with a few drops of suffer- 
ing ! All who know his history, perceive that he w^as 
immersed in suffering, but sustained by divine power, 
did not sink in the deep sea of trouble."" The term over- 
whelmed, it is true, is equally applicable ; and as n figu- 
rative meaning of baptism I have no objection to admit 
its propriety. 
Baptism of The second case is the declaration of the forerunner of 
Matt.Til! il.^^^' Lord, " He shall baptize you with the Holy Ghost 
j^h'^^'^'Ji and with fire." The passage in which Paul says, 
1 Cor. xii. " Baptized by one spirit into one body," is presumed by 
Campbell and others to have the same reference : that of 
the miraculous influences of the Holy Spirit, communi- 
cated at the day of pentecost, and on other seasons. The 
abounding and overwhelming character of these influences 
is evidently the idea of John, and which we find fully to 
accord with the actual fact. Under this very prediction 
Actsi. 4, 5. of John, enforced upon their attention by our Saviour, 
they assembled themselves together, waiting for the pen- 
Acts ii. 3, 4. tecostal day, when " there appeared unto them cloven 
tongues like as of fire ; and they were all filled with the 
Holy Ghost;" — the baptism of the Holy Ghost. If we 
may speak with strict propriety of the overwhelming 

a *'I have indeed a most dreadful baptism to be baptized with, 
and know that I shall shortly be bathed,, as it were, in blood, and 
plunged in the most overwhelming distress." — Doddridge^ on 
Luke xii. 50, 



I 



NEW TESTAMENT. 39 

influence of a torrent of eloquence, of how much more SECT, 
overwhelming a character was this wondrous communi- ' 



cation of the gifl of tongues ! and what term could be 
more appropriate than that of baptism ? If a figurative 
expression must be further dissected to search after 
sprinkling or pouring, the idea is clearly, not that each 
apostle was filled by an individual pouring, but that like 
the "5o^m^," as of a mighty wind, which " filled the 
room," so was the room filled with the Spirit ; so that 
all the disciples were immersed in it, as we are constantly 
immersed in the air which we breathe.^ 

The last instance, one which has been quite a favour- Baptized 
ite with the advocates of sprinkling is, Paul's allusion to"" ^ 
the passage of the Red Sea : " all baptized unto Moses 1 Cor. x. 2. 
in the cloud and in the sea." Macknight says, in his 
note on this text : " Because the Israelites, being hid 
from the Egyptians under the cloud, and by passing 
through the Red Sea, were made to declare their ' belief 
in the Lord, and in his servant Moses,' Exod. xiv. 31, 
the Apostle very properly represents them as baptized 
unto Moses in the cloud and in the sea." — All the 
efforts pcedobaptists have made have not been able to 
draw rain from this cloud. The noble column which 
was a cloud of fire by night, and of shade by day, rode 
triumphantly in the heavens, for other and higher pur- 
poses than that of affording a last hope to the advo- 
cates of sprinkling. It was the separating effect of 
the cloud, and the miraculous passage of the Red Sea, 
which divided Israel from the Egyptians, and designated 

^ Cyril of Jerusalem makes baptism an emblem of the Holy 
Ghost's effusion upon the Apostles ; " for as he that goes down into 
the water and is baptized, and surrounded on all sides by the water, 
so the Apostles were baptized all over by the Spirit ; the water sur- 
rounds the body externally, but the Spirit incomprehensibly bap- 
tizes the interior soul."— C/trys. Horn. xi. 1 Cor, p. 681. 



I 



40 IMPORT OF THE TERM. 

CHAP, them before all nations as God's chosen people, in its 
^- analogy to baptism, which, in like manner, separates 
the church from the world, and designates it as God's 
spiritual Israel, that the Apostle, in the early part of this 
chapter, seeks to enforce; and then, at the sixteenth 
verse, takes up the other ordinance, the Lord's Supper, 
for the same high object. It is the moral effect, there- 
^. fore, rather than the physical act of baptism, that is here 
referred to :*= and instead of affording the least pretence 
for sprinkling infants, it proves satisfactorily that, being 
as yet no part of the spiritual Israel, it is a grievous 
perversion of the ordinance to administer baptism to 
them even by immersion. 



SECTION VI. 

MEANING OF BAPTIZO CONTRASTED WITH OTHER TERMS 
RELATING TO THE USE OF WATER. 

Other terms It would be some slight argument in proof that baptizo 
emp oye . j^jg]^|. j^^ considered as a term open to variety of mean- 
ing, if a more specific term had been in use, and yet had 
not been employed ; but the reverse is the fact. There 
is a term in Greek that refers to loashing, whether by 
dipping or any other mode, but that term is louo, not 
baptizo : had it been the design of Christ to leave the 
mode as a matter of indifference, louo would surely have 
been employed. Even that term, however, would not 
have justified sprinkling. 

For the satisfaction of all desirous to be assured of the 

•^ "These things, which we have stated respecting- mortification 
and ablution, were adumbrated in the people of Israel, whom, on 
this account^ the Apostle declares to have been * baptized in the 
cloud and the sea.' " — Calvirt's Institutes^ vol. ii. p. 427. 



I 



CONTRASTED WITH OTHER TERMS. 41 

true meaning ofba/ptizo^ the other Greek words relating SECT, 
to the use of water are now presented. ^^• 

1. Louo^ to wash the person of an, individual. xovo. 

2. FhmOj to scour or wash his clothes. ttkwq. 

3. Nipto^ to rinse his hands, face, or feet. v/^tto). 

4. Ekkeo^ to pour upon him water or oil, as they did iitx^co, 
when they anointed their priests, &c. 

5. Ballo^ (among other meanings,) to pour out rapidly, j^akkoh, 
as water from a ewer or pitcher. 

6. Breko^ to wet, moisten, rain, cause to send rain, ^p^x^* 

7. Rantizo^ to sprinkle water, &c. ptivrt^e». 
The first of these words, louo, occurs in John xiii. 10, Kova. 

in contrast with nipto, " He that is tvashecl needeth not xixou/uivoc* 
save to wash his feet." The second time it is used in viTro-Ao-Bctv. 
the New Testament, is respecting the washing the 
corpse of Dorcas ; the third in happy contrast to bap- 
tizo — " and he took them that same hour of the night, 
and ivashed their stripes, and was baptized.'^'* If the ixoua-fv. 
jailer was washed by Paul as he had washed the stripes -^*^'^''^o«' 
of Paul, we should have found the same word used in 
both cases. The same contrast is seen in the passage, 
" Arise, and be baptized^ and ivash away thy sins." Acts xxii. 
"^Arise, and be %vashed^ and wash away thy sins !" say 
pcedobaptists ; " Arise, and be purified^ and wash away 
thy sins !" says Mr. Beecher. An absurd tautology 
exists in the case of either of these mistranslations. 
" Arise, and be imiiiersed^ and wash away thy sins," is 
the only sense the passage can bear, in accordance 
with the first principles of the use of language. Loiio 
also occurs in contrast with rantizo^ Heb. x. 22, " hearts 
sprinkled from an evil conscience ;" " bodies ivashed 
with pure water:" in 2 Pet. ii. 22, «' the sow that was 
%vashed ;'''' and in Rev. i. 5, ''Unto him that loved us^ 
and icashed us from our sins in his own blood." 

4* 



42 IMPORT OF THE TERM. 

CHAP. Phmo occurs Rev. vii. 14, ^^ivashed their robes, and 
I- made them white in the blood of the Lamb." 



uTrroo. Nipto. "Wash thy face." "Wash their hands." "He 

fnd^xv' V^' went his way and washed, and came seeing :" the same 

Mark vii. 3. term used in all cases where " wasli^'^ occurs in the 

narra;tive of the remarkable cure alluded to. In contrast 

/3«txxa. with halh^ " He poureth water into a basin, and began to' 

viTTiob, wash his disciples' feet ;" and the same verb is used 

wherever "wash" occurs through the passage. The 

last time this word occurs is 1 Tim. v. 10, " If she 

have washed the saints' feet." 

i)tX^a, Ekkeo occurs in the parable respecting " putting wine 

Mark if 22^ ^^^^ ^^^ bottles ;" where Christ " poured out the 

John ii. 15. changers' money, and overthrew the tables ;" " I will 

Acts ii. 17, pour out my spirit upon all flesh ;" " and hath shed 

Actsxxii. fo'^'^h this which ye now see and hear;" "when the 

^^- ... -- blood of the martyr Stephen was shed;'*'' "swift to 

Tit. iii. 6. shed blood ;" " the Holy Ghost, which he shed on us 

abundantly ;" and, finally, in the sixteenth chapter of 

the Revelation, in all the verses relating to the " pouring 

out of the vials of wrath." 

yS/>«;:^a). Breko is the term rendered wash in the following 

Luke vii. passage : " And behold a woman in the city, which wqts 

' ' a sinner, when she knew that Jesus sat at meat in the 

Pharisee's house, brought an alabaster-box of ointment, 

and stood at his feet behind him, weeping, and began to 

wash his feet with tears, and did wipe them with the 

hairs of her head, and kis«ed his feet, and anointed them 

with the ointment." 

Now there is such a manifest analogy between the 
dropping of tears, and the method now adopted in the 
consecration of babes, that I cannot but think if such 
had been the design of the Great Legislator instead of 
immersion, that this term would have been employed, 



CONTRASTED WITH OTHER TERMS. 43 

instead of one doomed for ever to signify to immerse. SECT. 
Then Dr. Morrison could, without any danger to his ^^- 
fame either moral or literary, have instructed the 
Chinese respecting " the wetting ceremony,"^ and the 
Seneca Indians might have still been permitted to enjoy 
their translation (where the word has been rendered 
" sprinkle,") unaltered.*^ 

JRantizo is used in Hebrews with reference to the/jAvr/fa. 
sprinkling the unclean ; "sprinkled both the book and Heb. xii. 24. 
the people ;" " he sprinkled likewise with blood both 
the tabernacle and all the vessels of the ministry." 
Kantizmos^ "the blood o^ sprinkling ;'^^ sprinkling of 1 Pet. i. 2. 
the blood of Jesus Christ." 

I have been thus minute that it might be apparent and Result of 
undeniable that wherever in the New Testament the idea gationT^^ ^ 
of washings without the mode of dipping being specified 
is conveyed, loiio or nipto are employed; wherever 
pouring is referred to, ekkeo or hallo are found ; haptizo 
NEVER ; wherever sprinkling is referred to, rantizo or 
hreko are employed; haptizo never. — Is it, therefore, 
too much to ask that, seeing haptizo is never found in 
the New Testament applied to sprinkling or pouring, but 
always to immersion, in future those who pour or sprinkle 
will cease to falsify the word haptizo^ and speak of ran- 

^ Dr. M. it is understood thus ventured to translate the word 
baptizo in his Chinese version of the Scriptures. 

c I am aware that Athanasius speaks of the " baptism of tears ;' 
but it is a figurative expression, tantamount to " overwhelmed with 
sorrows ;" and it was an idea of the Fathers, that overwhelming 
distress from persecutions, which they metaphorically termed " a 
baptism of tears," would save without literal baptism ; as also mar- 
tyrdom, which, therefore, they called the " baptism of blood." It 
was what they deemed the saving effect of baptism, not its mode 
that they referred to in these metaphorical expressions. 



44 IMPORT OF THE TERM. 

CHAP, tizing^ or any other word that approximates in some 
I- slight degree the process ; rather than he so absurd as 
to use a word the most remote that possibly could be 
found in the Greek language,^ 
An inquiry. We close this section by an inquiry. — If the great 
Head of the Church had designed to use a term pre- 
scribing immersion as specifically as possible, does the 

d " Now if baptism does indeed mean immerse^ as all admit, it must 
(to say the very least), be doubtful whether it can also mean to 
sprinkle or pour. Immerse, sprinkle, and pour, are three distinct 
ideas, expressed by different words in all languages. No man in 
his right mind would think of immersing an object, and saying he 
sprinkled it; or of sprinkling an object, and saying he immersed 
it. This remark is as applicable to the Greek as to the English. 
Indeed it is well known that the Greek excels in the precision and 
fidelity with which it expresses different ideas, and even different 
shades of the same idea, by different words. 

"While I filled the Professorship of Ancient Languages in the 
University of Georgia, I had occasion to compile a table of pas- 
sages where the words dip, pour, sprinkle, and wash, in their 
various modifications occur in the English Bible, with the corre- 
sponding term used in the Greek of the New Testament, and 
the Septuagint. Dip I found in twenty-one passages. In all of these 
except one, hapto or baptizo is found in the Greek. The one ex- 
ception is in Gen. xxxvii. 31, where Joseph's brethren took his coat 
and dipped — emolunan^ (smeared or daubed,) it in the blood of a 
kid. Mark the great accuracy of the Greek here — the idea is that 
of smearing or daubing, and the Septuagint so expresses it. 

*' Sprinkle, in some of its forms, I found in twenty-seven passages. 
In not a single instance is bapto or baptjzo used in the Greek. 

^^ Pour 1 found in no less than one hundred and nineteen in- 
stances, but in not even one of them did I meet with bapto or bap- 
tizo in the Greek. 

" I found wash in thirty-two cases, where reference was had not 
to the whole person, but to a part, as tlie eyes, the face, tlie liands, 
the feet. In none of these was bapto or baptizo founds but nipto 
invariably.^'' — President Shannon., of the College of Louisiana. 
Christian Preacher, vol. iii. p. 158. 



ANCIENT AND MODERN VERSIONS. 45 

Greek language afford a word equally as specific as SECT. 
haptizo ? In other words ; Has not our Saviour em- ^^^' 
ployed that very word which was employed by all the 
writers of the Greek language, when for any purpose 
they directed immersion ? So far as I am aware, this 
question has never been answered in the negative. 



SECTION VII. 

ANCIENT AND MODERN TRANSLATIONS OF THE NEW 
TESTAMENT. 

The fact that almost every version of the Bible exist- Versions, 
ing, ancient and modern, previous to 1820, has invaria- 
bly either not translated the word at all^ or else rendered / 
it by a term equivalent to dip is interesting and worthy 
of attention. 

The Old Syriac, or Peshito, is acknowledged to be Old Syriac. 
the nK)st ancient version extant. It was translated as 
early as the beginning of the second century, where 
Syriac and Greek were both perfectly understood ; 
and in the very country where many of the Apostles 
spent most of their lives. This version uniformly ren- 
ders haptizo by amad^ which all authorities agree in 
its ordinary meaning to be identical with immerse.* 

The same is true of the Ethiopic or Abyssinian ; the Ethiopian. 
Amharic, the Armenian, both ancient and modern ; the ^J^J^^^j^;, 
Coptic, the Arabic, the Persian, the Turkish versions, Coptic, &c. 

a For observations on Prof. Stuart's attempt to raise a doubt on 
this point, see Judd's Reply to Stuart, p. 164. To the Appendix to 
that work I am indebted for much of the information contained in 
this section. 



46 



I3IP0RT OF THE TER3I. 



CHAP. 
I. 

Latin. 
Gothic. 

German. 



German- 
Swiss. 
Saxon. 
Belgian. 
Swedish. 
Welsh. 

Sclavonic. 



translated at different periods from the third to the 
seventeenth centuries. 

Of the western versions, the Latin transfers the Greek 
haptizo. The Gothic, made from the Greek in the mid- 
dle of the fourth century, renders haptizo in all cases by 
daiqjyan^ to dip ; the German, (Luther's and all other 
translations,) use the word taufen. That this word 
means di^)^ the testimony of Luther, (which may be 
found at length in Section IX.), is sufficient to prove ; 
and Dr. Knapp, Professor of Theology at the University 
of Halle, affirms the same : while in another place he 
observes, " It would have been better to have adhered 
generally to the ancient practice, as even Luther and 
Calvin allowed."^ 

The German-Swiss uses tavfen; Lower Saxon the 
same; Belgian, c/6><9^e?z; Danish, clohe^ a form o{ dau^ 
pyan ; Swedish, dopa ; Welsh, bedyddoio ; all meaning 
to dip. 

The Sclavonic, or old Russian, has krestit^ " to 
cross ;" because the form of crossing the child 4s used 
in baptism ; in England, hapiism and christenings among 
the members of the national church, are synonymous. 
" Were crossed by him in Jordan," &;c., is about as 
absurd as " were sprinkled by him in Jordan ;" not 
quite, however, because the Russian means that John 
crossed and immersed both ; but the modern poedobap- 
tist means that they went up to their middle in water to 
be sprinkled.^ 



b Knapp's Theology, translated by L. Woods, vol. ii. p. 510,517. 

c When the writer was a child, havingr been tauglit that the Bible 
was all true, and deeming \\\q 'pictures in the Bible a by no means 
unimportant part of the book, he for some time was firm in this 
same faith; for such was the pictorial representation of John bap- 
tizing Jesus : and, without breach of candour, it may be appre- 



I 



CHURCH HIS'TORY. 47 

With the exception of the Sclavonic and Russian SECT 
rendering krestit^ and the Latin and English transfer of ^^^^' 
baptizo^ instead of translation, all the versions existing 
have translated the word ho.])tizo by dip ; until within a 
very few years, poedobaptists, in order to be impartial^ 
have rendered the word in the Seneca language to 
sprinkle ! (the first time the word was ever so used ;) in 
the Chinese, "to use the wetting ceremony;" and by 
way of producing a literary equilibrium with the Seneca 
translation, have rendered it in the Cherokee immerse ! 
Leaving modern missionary versions out of the question, 
there is not a solitary version in either the Eastern or 
Western languages, which in the slightest degree favours 
any other meaning to the term haptizo than that of im- 
merse. Better collateral evidence could not be desired. 



SECTION vin. 

BRIEF REFERENCE TO CHURCH HISTORY. 

In another chapter we shall, from the writings ofEcclesiasti- 
the Fathers, prove that immersion, in the earliest ages, ^^ *^ ^^^' 
was alone practised in baptism — that afterwards pour- 
ing or sprinkling was allowed only in case of the 
dangerous illness of an unbaptized person — that the 
whole of the Greek church, and all the eastern churches, 
dip to this day — that sprinkling had its origin amidst 
the most absurd doctrinal errors and superstitious 
practices — that, except in cases of danger, throughout 
the Christian church for the first thirteen hundred 
years, no other mode but immersion was authorized > 

hended that such pictures slill are a source of authority to many 
youthful minds, in favour of the practice alluded to, 



48 IMPORT OF THE TERM. 

CHAP. — that this authority, when it occurred, was from Anti- 
^' Christ — and that all who sprinkle have to trace their 
practice to that polluted fountain. I mention these points 
here only for their indirect support to the correctness of 
the views taken of the meaning of the term. One point 
is at least of decisive moment — the Greeks in all ages II 
so understood the Greek verb haptizo; and the testimony 
of the Greek nation and church through all ages, to the 
meaning of the term, is sufficient alone to overthrow 
the speculations of the few poedobaptist professors on 
either side of the Atlantic who endeavour to sustain a 
contrary opinion. 
Admission It gives me pleasure to do justice to the candour of 
Woods. I^^* Woods, in one point at least — the testimony of 
church history in favour of immersion; the more so be- 
cause, in considering the circumstances attending the 
baptisms mentioned in the New Testament, he has (with- 
out notifying his students of the fact) in almost every 
instance given his opinions directly in opposition to those 
of the early Fathers, and the great and the candid poedo- 
baptists of the past and present age — Luther, Calvin, 
Doddridge, Neander, and many others. I would re- 
quest those who have read Dr. Woods' Lectures, to 
obtain those of Dr. Doddridge, which will be found in 
his Miscellaneous Works, that they may have before 
them a striking specimen of the candour of the past 
age as contrasted with the sectarian spirit of the present. 
Dr. Woods is, however, inconceivably more careful of 
the truth of history than Dr. Miller, as the following 
admission testifies. 

" Our Baptist brethren undertake ta prove from ec- 
clesiastical history, that immersion was the prevailing 
mode of baptism in the ages following the Apostles. I 
acknowledge that ecclesiastical history clearly proves 



CHURCH HISTORY. 49 

this. And I am very willing to acknowledge also, that SECT, 
immersion might be one of the modes of baplism, and ' 

perhaps the prevailing one, used in the time of Christ 
and the apostles, and that the Christians in the following 
ages probably derived it from them. This is acknow- 
ledging quite as much as can be fairly proved. 

'' In regard to this argument from ecclesiastical his- 
tory, I remark, first, that it is the only clear and certain 
proof in favour of immersion, as the mode of Christian 
baptism. It must be apparent, that no such proof can 
be found in the Scriptures. For the Scriptures nowhere 
declare, as the ecclesiastical writers do, that baptism 
was performed by immersion > They nowhere describe 
the mode." 

That is, they nowhere say they were immersed by 
immersion ! The learned Dr. forgot that he had a few 
pages before, admitted that immerse was the common 
signification of the word ; while he maintains, " there 
may be sufficient reason why a religious rite, though 
denoted by a word in common use, should not be per- 
formed in a manner exactly conforming" with that 
meaning. Still if baptizo usually meant immerse^ it 
satisfactorily accounts for the evangelists using no other 
terms to describe the action ; to have done so would 
have thrown a doubt on the meaning of the word itself, 
for which there is happily now no ground whatever. 

SECTION IX. 

TESTI3I0NY OF PGGDOBAPTIST AUTHORS. 

«' The point at issue is," says Professor Pond, " in a The ques- 
few words, this: — Is immersion essential to the '*°^ ^^ *^^"^* 
ORDINANCE ? Our Baptist brethren contend that it is. 



50 IMPORT OF THE TERM. 

CHAP. They tell us that the idea of immersion enters into the 
very ' nature of baptism ; that the terms baptism and 
immersion are equivalent and interchangeable,'' ' The 
meaning of the word (baptize) is always the same, and 
it always signifies to dip. It never has any other mean- 
ing.^ All Baptists hold, that tJiere can he no hajotism 
witlwut immersion; that this is essential to the ordi- 
nance. To this point, therefore, all their reasonings 
ought to tend. Whatever they may offer to show that 
immersion is a valid mode of baptism ; or even the most 
proper mode ; or that it was frequently practised in an- 
cient times, has no direct bearing on the controversy, 
and no tendency to bring it to a close. Let them prove, 
what we deny, that immersion is essential to baptism — 
so essential that there can be no baptism witlixmt it^ and 
our differences on the subject are at an end.'"* — That is, 
is i^nmersion essential to immersion ; or xndi.y sprinJding 
be termed immersion. If the true and proper meaning 
of baptizo is to immerse^ then immersion only is baptism. 
On this point I will produce poedobaptist testimony that 
Professor Pond will not dispute. 

The last class of proofs that baptizo^ when used in the 
New Testament writers, means to immerse, will be from 
pcedobaptist authors themselves. The question is not 
now — " Is sprinkling admissible as a substitute or modi- 
fication of immersion ?" But simply, " When Christ 
used the word baptizo^ did he command immersion?" 
Neither is it now the question, whether the church had 
the right to alter immersion into sprinkling ; but simply, 
" What did Christ mean to be done when he employed 
the word baptizoV 

Now I affirm, with the statements of professors Woods, 
Pond, and Miller before me, that the great majority of 

* Treatise on Christian Baptism, p. 14. 



PCEDOBAPTIST AUTHORS. 51 

learned writers among poedobaptists themselves, assert SECT, 
that the true meaning of baptizo is to immerse ! This ^^' 



is the case with the most learned English authors who Testimony 
have investigated this subject ; but especially have almost baptos^ 
all the German philologists, commentators, and ecclesi- 
astical historians, expressed themselves most decidedly 
on this point. Neither Dr. Woods nor Dr. Miller will Authority 
venture to deny that the Germans stand far above all critic^s'."^^" 
other nations, in their authority as to language or his- 
tory, however we may demur to their claims as philoso- 
phers and theologians. On this point it is sufficient to 
state, that with respect to the Greek language, both 
classic and sacred, three-fourths of the lexicography and 
critical notes, used in England and America, are of 
German origin ; and that their researches in ecclesias- 
tical history are so highly esteemed, as to be translated 
into English, and used as the text-books in our colleges. 
Surrounded as is the German professor with original 
documents, trained in the keenest school of criticism, 
and favoured with leisure for investigation, it were 
strange indeed were not their authority in a matter of 
language and history (in a case in which their testi- 
mony must be deemed impartial) admitted to outweigh 
a few poedobaptist professors among us, who have 
a special object to answer in their statements respecting 
the meaning of this word. So contrary is the testimony 
of these great scholars to their wishes, that the profes- 
sors of our poedobaptist colleges are actually in a di- 
lemma respecting the translation of the critical and his- 
torical works of the German poedobabtists ; a specimen 
of this will occur in a following chapter. 

The German writers of the era of the Reformation German 
will be first introduced ; and strange as it may seem to ® ^'^'^®'"s- 
many readers, they will find that Calvin admits the 
true meaning of baptizo to be immerse^ and that Luther 



I 



52 I>IPORT OF THE TERM. 



CHAP, firmly and even warmly advocates the restoration of 



I. 



mmersion because the ivord means dip. 



Institutes, Calvin. "The vjox^ hajJtizo signifies to immerse, 
XV. 1 2. ^^ ^i^d the rite of immersion was observed by the ancient 

church." ^ 
Luth. Op. Luther. " Baptism is a Greek word, and may be 
vo.i.p. 'translated wimersion^ as when we immerse something 
in water, that it may be wholly covered. And although 
it is almost wholly abolished, (for they do not dijp the 
whole children, but only pour a little water on them,) 
they ought nevertheless to be wholly immersed, and then 
immediately drawn out ; for that the etymology of the 
word seems to demayuV " The Germans call baptism 
taaff^ from a depth, which in their language they call 
teeff^ because it is proper that those who are baptised be 
An. V. deeply immersed." In the Smalcald articles (drawn up 
by him) Luther says, '' Baptism is nothing else than the 
word of God with immersion in water." And again he 
says: " Washing from sins is attributed to baptism ; it is 
truly, indeed, attributed, but the signification is sofler 
and slower than it can express baptism, which is rather 
a sign both of death and resurrection. Being moved by 
this reason, I would have those that are to be baptised, 
to be altogether dipt into the water, as the word doth 
sound, and the mystery doth signify." ^ 

That this was the opinion and practice of the chief 
leader of the Reformation, appears also by Johannes 
BuGENHAGius PoMERANius, in a boolv he published A. D. 
1542. He was desired to be a witness of a baptism at 
Hamburgh, in the year 1529 ; whore when having seen 

^ " There is nothing in the thing- signified by baptism which 
renders immersion more necessary or proper than any other mode 
ora|)plying water I — Dr. Miller^ p. G7. If poidobaptists prefer Dr. 
Miller's opinion to Martin Luther's, they will pardon me for not 
admiring their taste. 



P(EDOBAPTIST AUTHORS. 53 

the minister only sprinkle the infant wrapped in swath- SECT, 
ling clothes on the top of the head, he was amazed ; be- JX. 
cause he neither heard nor saw any such thing, nor yet 
read in any history, except in case of necessity, in bed- 
rid persons. In a general assembly therefore of all the 
ministers of the word, that was convened, he did ask of 
a certain; minister, John Fritz, by name, who was some 
time minister of Lubec, how the sacrament of baptism 
was administered at Lubec. Who for his piety and 
candour did answer gravely, that infants were baptized 
naked at Lubec, after the same fashion altogether as in 
Germany. But from whence and how that peculiar 
method of baptizing hath crept into Hamburg, he was 
ignorant. At length they did agree among themselves, 
that the judgment of Luther, and of the divines of Wir- 
temburg, should be demanded about this point ; which 
being done, Luther did write back to Hamburgh, that 
this sprinkling was an abuse, which they ought to re- 
move. Thus plunging was restored to Hamburgh." "" 

Perhaps no man deserves more respect as a candid 
and well-informed critic than Beza. He observes, on 
Mark vii. 4, " Christ commanded us to be baptised ; by 
which word, it is certain, immersion is signified ; bap- 
tizesthai, in this place, is more than niptein ; because 
that seems to respect the whole body, this only the 
hands. Nor does baptizein^ signify to wash, except 
by consequence ; for it properly signifies to immerse for 
the sake of dyeing. To be baptized in water, signifies 
no other than to be immersed in water, which is the ex- 
ternal ceremony of baptism. Baptizo differs from the 
verb dunai^ which signifies, to plunge in the deep and to 
drown. "^ 

c Crosby's Hist. Eng. Bapt. Pref. p. 21. 

<* Epistola II. ad Thorn. Tilium. Annotat. in Marc. vii. 4, &c. 

5* 



54 i3iroRT or the term. 

CHAP. ViTRiNGA. ''The act of baptizing, is the immersion 
^' of believers in water. This expresses the force of the 
word. Thus also it was performed by Christ and his 
apostles." ^ 

HosriNiANus. " Christ commanded us to be baptized ; 
by which word it is certain immersion is signified." ^ 

GuRTLERus. '' To baptlzc, among the Greeks, is 
undoubtedly to immerse, to dip ; and baptism is immer- 
sion, dipping. Baj)tismos en Pneumati agio^ hajytism 
ill the Holy Spirit^ is immersion into the pure waters of 
the Holy Spirit ; for he on whom the Holy Spirit is 
poured out, is as it were immersed into him. BajUismos 
en pur i^ ' baptism in fire ^ is a figurative expression, and 
signifies casting into a flame, which, like water, flows far 
and wide ; such as the flame that consumed Jerusalem. 
The thing commanded by our Lord, is baptism ; immer- 
sion into water." = 

BuDDEus. " The words haptizein and haptisnios^ are 
not to be interpreted of aspersions, but always of immer- 
sion." ^ 

Salmasius. " Baptism is immersion, and was ad- 
ministered in former times, according to the force and 
meaning of the word." ' 

Venema. " The word baptizein^ to baptize, is no- 
where used in the Scripture for sprinkling," ^ 

Extracts from German writers of the age of the Re- 
formation, and a few years subsequent, might be greatly 
multiplied ; but it would be superfluous. 

e Aphor. Sanct. Tlieol. Aphoris. 884. 

f Hist. Sacram. L. II. C. i. p. 30. 

& Institut. Tlieo. cap. xxxiii. § 108, 109, 110. 115. 

^ Tlieolog. Do^mal. L. V. C. i. § 5. 

» De Caisarie Virorurn, p. 669. 

^ Instil. Hist. Eccl. Vet. et Nov. Test. Tom. III. sec. i. § 138. 



I 



P(EDOBAPTIST AUTHORS. 55 

I shall next adduce the opinions of the modern Ger- SECT, 
man critics, or ecclesiastical historians. For most of ^^- 
them 1 am indebted to President Sears, either through Modern 
his very able article in the Christian Review, or to trans- critics, 
-lations from still more recent German writers, which ^g^^g^^" 
now appear for the first time, and for which the author vol. iii. p. 

r 1 .1 • ^ 1.. ^ 96-103. 

leels greatly mdebted. 

Professor Fritsche, a disciple of Flermann, in his 
Com. on Matt. iii. 6, says; " That baptism was performed 
not by sprinTding^ but by immersion^ is evident, not only 
from the nature of the word^ but from Rom. vi. 4." 

AuGusTi, vol. V. p. 5. " The word baptism, accord- 
ing to etymology and iisage^ signifies to iinmerse^ sub- 
merge^ &c. ; and the choice of the expressio7i betrays an 
age imvhich the latter custom of sprinkling had not been 
iniroducedJ^^ 

Brenner, p. 1. '^ The word corresponds in signifi. 
cation with the German word, taiifen^ to sink into the 
deep.'''' 

The author of the Free Inquiry respecting Baptism, 
Leipsic, 1802. " Baptism is perfectly identical with our 
word immersion or submersion {tauchen oder unter- 
taitchen). If immersion under water is for the purpose 
of cleansing, or washing, then the word means cleansing 
or washing." p. 7. 

Bretschneider, in his Theology of 1828, vol. ii. p. 
673 and 681. "An entire immersion belongs to the 
nature of baptism." — '' This is the meaning of the vjord.J''' 
This writer is confessedly the most critical lexicographer 
of the New Testament. 

Paullus, in his Com., vol. i. p. 278, says, the word 
baptize signifies, in Greek, sometimes to immerse, some- 
times to submerged 

Rheinhard's Ethics, vol. v. p. 79. " In sprinkling, 
^ the symbolical meaning of the ordinance is icholly lost*'' 



56 I3IP0RT OF THE TERM. I 

CHAP. "Professor Rost, the principal Greek lexicographer { 
1- now living, in his standard German-Greek Lexicon, re- 
Christian vised with the assistance of a native Greek, puts down 
voTia!^.97. ^^ ^^^ p/'imary signification of all such words as plunge^ 
immerse and submerse {tauchen^ cirUanclien, uixtertau- 
clien)^ hapto ; but under the words wash^ vset^pour, and I 
the like (icaschen^ heneizen^ giessen^ begiesse?i), though 
he gives copious definitions in Greek, he never employs; 
the word bcipto, or any of its derivatives. Can any thingt 
be more to the point ?" 

ScHLEusNER, in his Lex. on baptisrna. " Those who 
were to be baptised were anciently immersed." Indeed, 
the three New Testament lexicographers, Schleusner, 
Wahl and Bretschneider, limit baptism as a sacred or- 
dinance to immersion. 

ScHOLz, on Matt. iii. 6. '* Baptism consists in the 
immersion of the whole body in water." 

Professor La>G£, on Infant Baptism, of 1834, p, 81. 
" Baptism in the apostolic age was a proper baptism, — 
the immersion of the body in water." — " As Christ died, 
so we die (to sin) with him in baptism. The body is, 
as it were, buried under water, is dead with Christ ; the 
plunging under water represents death, and rising out of 
it the resurrection to a new life. A more striking sym- 
bol could not be chosen." 

The author of the Free Inquiry on Baptism, p. 36. 
" The baptism of John and that of the apostles were per- 
formed in precisely the same way," i. e,^ tJie candidate 
ivas completely imynersed under water. Speaking of 
Rom. vi. 4, and Gal. iii. 27, he says, " What becomes 
of all these beautiful images, when, as at the present day, 
baptism is administered by pouring or sprinkling ?" 

Ro5EN3iuLLER, KoppE and Bloomfield, all hold the 
same strong language on this subject. We will quote 
only the last, as he includes the others. 



POSDOBAPTIST AUTHORS. 57 

In his Critical Digest on Rom, vi. 4, he says, " There SECT. 
Us here plainly a reference to the ancient mode of baptism ^^ 
by immersion ; and I agree with Koppe and Rosemmd- 
e/*, that there is reason to regret it should have been aban- 
doned in most Christian churches, especially as it has so 
evidently a reference to the mystic sense of baptism." 
Waddington, in his Ch. Hist., p. 27, calls " immer- 
sion, the oldest form of baptism." 

Bretcshneider :^ — «' In the word baptizo and baptisma 
is contained the idea of a complete immersion under 
water ; at least so is baptisma in the New Testament." 

" Rheinhard rightly says, that baptismos may also 
signify every common purification, but baptisma is used 
only at religious immersion." 

I shall conclude the testimony of modern German 
scholars by that of Neander, whose amiable candour 
adds lustre to his fame as a historian. In his letter to 
Mr. Judd he observes : " as to your question on the ori- 
ginal rite of baptism, there can be no doubt 'whatever that 
in the primitive times it was performed by immersion^ to 
signify a complete immersion into the new principle of 
the divine life which was to be imparted by the Mes- 
siah." ^" 

From numerous English writers I shall present only English 
selections from Dr. Cave's Primitive Christianity, and^"^^^'^* 
Bingham's Antiquities of the Christian Church, works of 
great research and high authority; from Dr. Wall, whose 
efforts in the cause of psedobaptism have never been 
equalled ; the opinion of Professor Person, of Cambridge, 
England, one of the most profound Greek scholars of his 
age ; of Dr. Johnson, whose authority as a linguist will not 

1 Theolog-y. Lcipsic, 1830, vol. ii. p. 681. 
»" Judd's Reply to Stuart, p. 194, 



58 IMPORT OF THE TERM. 

CHAP, be disputed; of Dr. Chalmers, whose attachment to the 

^' Scotch kirk, with its erroneous practice, manifests the 

impartiality of his testimony ; and that of the editors 

of the Edinburgh Encyclopaedia. AH must surely be 

deemed impartial witnesses in this cause. 

Dr. Cave : — " The party to be baptized was wholly 
immersed, or put under water ; — whereby they did more 
notably and significantly express the three great ends 
and effects of baptism." " 

Bingham : — " All persons were anciently divested in 
order to be baptized : yet the administration was so ar- 
ranged as to avoid any want of proper decorum and 
solemnity ; for men and women were either baptized at 
separate places, or at different times ; also deaconesses 
were always in attendance upon the female catechu- 
mens. " Persons thus divested were usually baptized 
by immersion or dipping of their whole bodies under 
water, to represent the death, burial and resurrection of 
Christ. And as this was the original apostolic practice, 
so it continued to be the universal practice of the church 
for many ages, upon the same symbolical reasons as it 
was first used by the apostles." ° 

Dr. Wall :p — " As to the manner of baptism then 
generally used, the text books produced by every one 
that speak of these matters, John iii. 23, Mark i. 5, Acts 
viii. 38, are undeniable proofs that the baptized person 
went ordinarily into the water, and sometimes the bap- 
tist too. We should not know from these accounts whe- 
ther the whole body of the baptized was put under water, 

° Primit. Clirist. Part I. chap. x. p. 203. 

o Antiquities of the Christian Church, Vol. iii. 269. B. XI. ch. xi. 

p Vicar of Shorcham, in Kent, and author of the " History of 
Infant Baptism," for which he received the thanks of the whole 
clergy in convocation. 



PGEDOBAPTIST AUTHORS. 59 

head and all, were it not for two latter proofs, which SECT, 
seem to me to jput it out of question, One^ That St. I^- 
Paul does twice, in an allusive way of speaking, call 
baptism a burial. The other ^ The custom of the Chris- 
tians in the near succeeding times, which being more 
largely and particularly delivered in books, is known to 
have been generally, or ordinarily, a total immersion.'''^ "^ 

Dr. Porson : — '' Not long before the death of Profes- 
sor Person, I went," states Dr. Cox, " in company with 
a much-respected friend, to see that celebrated Greek 
scholar at the London Institution. I was curious to 
hear in what manner he read Greek. He very conde- 
scendingly, at my request, took down a Greek Testa- 
ment, and read, perhaps, twenty verses in one of the 
gospels, in which the word hajpto occurred. I said, ' Sir, 
you know there is a controversy among Christians re- 
specting the meaning of that word.' He smiled and 
replied, ' The baptists have the advantage of us !' Pie 
cited immediately the well known passage in Pindar, 
and one or two of those in the gospels, mentioned in this 
letter ; I inquired, whether, in his opinion, haptizo must 
be considered equal to hapto^ which, he said, was to 
tinge, as dyers. Pie replied to this effect ; that if there 
be a difference, he should take the former to be the 
strongest. He fully assured me that it signified a total 
immersion,'''' "^ 

Dr. Johnson, when arguing with a friend, in pallia- 
tion of the Romish innovation, to which Dr. Whitby 
alludes (that of taking the cup from the laity), observed : 
"They may think that, in what is merely ritual, de- 
viations from the primitive mode may be admitted on 
the ground of convenience ; and I think they are as well 

q Defence of the Hist, of Inf. Bap. p. 131. ^ Carson, p. 20. 



60 I3rP0RT OF THE TERM. 

CHAP, warranted to make this alteration as we are to substitute 
J- sprinkling in the room of the ancient baptism." 

Dr. Chalmers, when commenting on the passage in 
the sixth chapter of Romans, in which the expression 
occurs, " buried with him by baptism," observes, *' The 
original meaning of the word baptism is immersion ; and 
though we regard it as a point of indifference whether 
the ordinance so named be performed in this way, or by 
sprinkling ; yet we doubt not that the prevalent style of 
the administration in the apostles' days, was by an 
actual submerging of the whole body under water." ^ 

Edinburgh Ency. — '' In the time of the apostles, 
the form of baptism was very simple. The person to 
be baptized was dipped in a river or vessel, with the 
words which Christ had ordered, and to express more 
fully his change of cliaracter, generally assumed a new 
name. The immersion of the whole body was omitted 
only in the case of the sick, who could not leave the. 
beds. In this case, sprinkling was substituted, which 
was called cli7iic baptism. The Greek church, as well 
as the schismatics in the East, retained the custom of 
immersing the whole body; but the Western church 
adopted, in the thirteenth century, the mode of baptism 
by sprinkling, which has been continued by the pro- 
testants, baptists only excepted." ^ 

The testimony of Macknight and other Scottish autho- 
rities might have been added, but I forbear. Some of 
them will appear in other portions of the work. 
Conclusion. If the meaning of haptizo has been so plain to great 
divines and scholars who practised sprinkling, upon the 
ground, as Calvin says, that if they " altered the 

« Chalmers' Lectures on Romans, eh. vii. 
' Edinburgh Ency. Art. Baptism. 



i 



K PCEDOBAPTIST AUTHORS. 61 

mode''' they ^' lost none of the substance;" is it reason- SECT. 
able that those whose practice is still in accordance ^^- 
with the plain meaning of the term, should be called 
upon in these " last times" to admit a meaning which 
the most eminent of their practical opponents in all ages 
have not hesitated to declare to be false ? Is it unreason- 
able to request those who have believed Dr. Miller, to 
compare the mass of testimony here adduced with his 
authoritative assurance, that " the most profound and 
mature Greek scholars agree in pronouncing that the 
term in question imports the application of water by 
sprinkling?" Is it worth while for a "Professor of 
Ecclesiastical History," for the sake of imposing upon 
those under his spiritual authority or influence, to ex- 
pose himself to the contempt of the whole literary world ? 
I might have added to this chapter a section on the 
circumstances in which baptism is stated to have been 
administered in the Sacred Record ; but as this would 
have been to anticipate the observations on the passages 
^ as they occur in the writings of the New Testament, I 
shall, for the present, content myself with aflirming in 
the language of one of our candid opponents, that " the 
circumstances recorded concerning the first adminis- 
tration of baptism, are, likewise, incompatible with 
sprinkling." 

6 



[ 



62 THE EVANGELISTS. 



CHAPTER II. Ijl 

TESTIMONY FROM THE EVANGELISTS. 

CHAP. Baptism stands as the door to Christianity, as a public 

}}^ profession, in every stage of its developement. Mark 

Baptism styles the ministry of John " the beginning of the gos- 
Christianity P^l of Jesus Christ ;" and John '' came baptizing." The 
Mark 1. 1. ^^^ ^^ q^^ himself was baptized on his entrance on the 
work of his public ministrations. Immediately his dis- 
ciples began to make converts under his authority, we 
find them baptizing. And finally, when Christ gave his 
last great command to his disciples, to preach the gospel 
to every creature, the injunction to baptize was incor- 
porated with it. Are these facts compatible with the 
idea so frequently thrown out, that the subject of baptism 
is one of small importance, and unworthy of the atten- 
tion bestowed upon it ? Each of the four connections in 
which baptism is presented to us in the writings of the 
evangelists, will form a distinct topic for investigation. 



SECTION I. 

BAPTISM OlP JOHN. 

The minis- The brief hour of dawn precedes the light of day ; 
th^edawn of^^^ sun arises veiled by the mists of earth ; till at length 
Chnstianity j^g power dispels them, and its rays burst forth with un- 



BAPTISM OF JOHN. 63 

impeded refulgence. The preaching of John the Bap- SECT, 
tist was the dawn of the glorious day of Christianity ; ^- 
in the personal ministry of our Saviour the Sun of 
Righteousness arose ; but so dense were the mists of 
prejudice on the minds of his disciples, that he unveiled 
but little of his glory even to them ; and the instructions 
be did give were but very imperfectly comprehended, 
till the " mighty rushing wind," the symbol of the 
Spirit's power, cleared the clouds which, till the Pente- 
costal day, had enveloped their minds. But is not the 
dawn a part of the day 1 The evangelist evidently 
thought so, when he affirmed that " the voice of one 
crying in the wilderness. Prepare ye the way of the 
Lord," was " the beginning of the gospel of Jesus 
Christ, the Son of God." 

The ministry of John, by divine appointment, began John i. 6. 
the great change from night to day. The patriarchs ^ ®^"' * 
and prophets were stars amidst the dark heavens ; but 
John was as the light of the sun, which, though not yet 
risen, still fills the heavens with a light which presages 
his glorious appearing. In this view only can the say- Testimony 
ing of our Lord be justly appreciated, " What went yeLukeviL26 
out for to see ? A prophet ? Yea, I say unto you, *^S- 
much more than a prophet. Among those that are 
born of women there is not a greater prophet than John 
the Baptist." In what respects was John superior to 
Isaiah and Daniel? Only as partaking of the splendour, 
though in a faint degree, that was associated with the 
appearance of the Son of God in the flesh ; and when 
our Lord adds, " but he that is least in the kingdom of 
God is greater than he;" — the least of the apostles, 
(the direct rays of the Saviour's glory,) is greater than 
John, (the strongest light of the dawn ;) the relation 
of the ministry of John and all connected with it, to 



I 



64 THE EVANGELISTS. 

CHAP, the Christian dispensation, seems to be fixed by Christ 
^^- himself with a precision which should have precluded the 
discussions which have been continually carried on re- 
specting it. 
Topics of This view exactly accords with the great topics of the 
preacLng. preaching of this " more than a prophet," — repentance 
and faith in Him that was immediately to come forth 
in his public character as the Messiah. The dawn is 
the great change from night ; the day is but the increase 
(great indeed,) of the same light* The light of John 
was that of the Saviour already in the world, but not 
manifested to it. It was no " shadow," like the Mosaic 
economy : his teachings were not mingled, like those of 
the Prophets, with predictions and promises peculiarly 
Judaic, but were filled with the same element of univer- 
sality which distinguished the preaching of Him whose 
shoe's latchet he declared himself unworthy to unloose. 
His ministration had the same direct tendency, if not 
in so luminous a degree, as that of the. apostles, to 
attract attention to Christ ; the one prospectively, the 
other retrospectively. The saying of the Baptist, " He 
must increase, but I must decrease," beautifully accords 
with the figure employed. The light of dawn is lost amid 
the powerful effusion of the rising, though beclouded 
sun ; but it was still the same light. 
Baptism of If the preaching of John was the " beginning of the 
tian baptism gospel," then was the baptism of John the beginning of 
Christian baptism : not baptism fully developed, but bap- 
tism hegiin. The baptism of Christ himself, then the 
disciples of Jesus, immediately afler, baptizing by his 
authority, connect the baptism of John inseparably with 
the final commission of our Lord. There surely was 
no dispensation between the Mosaic and the Christian. 
The ministry of John must belong to one or the other — 



^ 



views. 



BAPTISM OF JOHN. 65 

if to the former, John was not " more than a prophet ;" SECT. 

if to latter, it is no objection that he was " less" than ^• 

the least of those who enjoyed the pentecostal day, which 

has never set, and never will set on the Christian Church. 

I regard the baptism of John as Christian baptism in 

an incompletely developed state ; yet with all its elements 

of character strongly marked. 

I am aware that in taking this view it is in opposition Mr. Hall's 
to that of one of the greatest and best men that have ^ 
adorned this or any other age, whose transient acquaint- 
ance will ever be remembered by the writer, like a gleam 
of sunshine amid a day of storms. That celebrated 
author regards the baptism of John and that of Christ 
as " two distinct institutes."^ He remarks, in his cha- 
racteristic style : 

" It will possibly be asked, If the rite which the fore- 
runner of our Lord administered is not to be con- 
sidered as a Christian institute, to what dispensation are 
we to assign it, since it is manifestly no part of the 
economy of Moses ? We reply, that it was the symbol 
of a peculiar dispensation, which was neither entirely 
legal nor evangelical, but occupied an intermediate 
station, possessing something of the character and attri- 
' butes of both ; a kind of twilight, equally removed from 
the obscurity of the first, and the splendour of the last 
and perfect economy of religion. 

" Thelaiv and the 'projphets ivere till John; his mis- 
sion constituted a distinct era, and placed the nation to 
which he was sent, in circumstances materially different 
from its preceding or subsequent state. It was the era 
of preparation ; it was a voice which, breaking through 
a long silence, announced the immediate approach of 



^ Works of the Rev. Robert Hall, vol. iii. p. 20, London edition. 



66 THE EVANGELISTS. 

CHAP, the desire of all nations^ the messenger of the covenant^ in 
If- icliom tlmy ddlglvtecL 

" In announcing this event as at hand, and establish- 
ing a rite unknown to the law, expressive of that purity 
of heart and reformation of life which were the only 
suitable preparations for his reception, he stood alone, 
equally severed from the choir of the prophets and the 
company of the apostles : and the light which he emitted, j 
though it greatly surpassed every preceding illumination, 
was of short duration, being soon eclipsed and extin- 
guished by that ineffable effulgence before which nothing I 
can retain its splendour." ^ 
No inter- This is indeed a beautiful passage : but is its argu- 

mediate dis- ^^^^ sound I In what respect did the ministry of John 

pensation. ^ , '' 

the Baptist " possess something of the attributes and cha- 
racter " of the " Mosaic dispensation," any more than 
Actsxii.21. did that of the apostles, who were " orderly keepers of the 
law ?" How can it be said " that the light which he emit- 
ted was of short duration ?" However much additional 
light was exhibited in the ministry of the apostles, did 
not every sentiment that John uttered constitute a por- 
tion of their ministrations? The twilight of evening 
may be eclipsed by the brilliancy of the orb of night, 
but the dawn of the morning surely cannot be said to be 
eclipsed by the rising sun ! Which illustration best suits 
the subject under consideration, I leave the reader to de- 
cide. Against the introduction of a third era — a kind 
of purgatorial dispensation — for the purpose of dissever- 
ing the ministry of John from its connection with the 
Gospel dispensation, I protest, as an act of injustice to 
one who performed the greatest act of Christian baptism 
which ever has occurred, or ever can occur — the baptism 
uf the Great Founder of Christianity. 

• Hall'B Works, vol. ii. p. 39, 40. 



BAPTISM OF JOHN. 67 

Unsatisfactory as is the whole argument of Mr. Hall, SECT. 

(and he has done all that can be done on this point,) there ^- 

is one circumstance connected with his management of Argument 

this part of the controversy w^hich excites my surprise ; baptisms by 

he has never once alluded to the main support of the po- 9^^ist's dis- 

. . ciples. 

sition he is opposing — the connecting link which the fact 

of Christ's baptizing, (not that he baptized personally, 
" but his disciples," which was justly held to be tanta- 
mount to it,) immediately after his own baptism by John, 
constitutes between John's baptism and that of the apos- 
tles. On the contrary, he speaks as though Christ had 
never authorized any baptism till after his resurrection. 
" The commission to baptize all nations, which was exe- 
cuted by the apostles, after our Saviour's resurrection, 
originated i7i his express command.'*'^ ^ There is indeed 
an express command confirming and instritcthig the 
apostles in the practice of baptizing believers, but where 
the command originating it is recorded^ I am at a loss 
to perceive, unless it be in the language of John the 
Baptist, " He that sent me to baptize." 

Again ; — " But a Christian ordinance not founded 
on the authority of Christ, not the effect but the means 
of his manifestation, and which was executed by one 
who knew him not, is to me an incomprehensible mys- 
tery."^ 

It is true John's baptism began without Christ's direct From the 
authority, (although that of his Father ought, in all that c^hS"" ""^ 
concerns this matter, to be regarded as his own ;^) but it 
is not true that it ceased before it had received his most 
decided sanction ; at least John had our Lord's own au- 
thority for baptizing himself; and candour would seem 

- Hall's Works, vol. ii. p. 20. <^ Ibid. p. 2L 

^ " He that sent me to kiptize," &c., John i. 33. 



68 THE EVANGELISTS. 

CHAP, to demand that the baptism of our Saviour threw more 
Jl- lustre on the administrator and the ordinance than it 
did on the participator. For one, I must have yet bet- 
ter arguments before I part with the idea that I have 
been baptized with the same baptis7n^ as well as partaken 
of the same communion, as that which rny Great Master 
and Teacher not only instituted and enjoined, but of 
which he personally partook. 
Opimon of To a large class of the advocates of poedobaptism, the 
testimony of Calvin, who was alike the originator of their 
creed and their form of government, will be regarded as 
entitled perhaps to as much weight as the opinions of Dr. 
Miller.^ " Hence also it is very certain that the ministry 
of John was [)recisely the same as that which was after- 
wards committed to the apostles. For their baptism was 
not different, though it was administered by different 
hands ; but the sameness of their doctrine shows their 
baptism to have been the same. John and the apostles 
agreed in the same doctrine : both baptized to repent- 
ance, both to remission of sins ; both baptized in the 
name of Christ, from whom repentance and remission 
of sins proceed. John said of Christ, ' Behold the Lamb 
of God, which taketh away the sin of the world ;' thus 
acknowledging and declaring him to be the sacrifice ac- 
ceptable to the Father, the Procurer of righteousness, 
and the Author of salvation. What could the apostles 
add to this confession ? Wherefore, let no one be dis- 
turbed by the attempts of the ancient writers to distin- 
guish and separate one baptism from the other ; for their 
authority ought not to have weight enough to shake our 
confidence in the Scripture. For who will attend to 
Chrysostom, who denies that remission of sins was in- 
cluded in the baptism of John ; rather than to Luke, who, 
^'"li'is. certain that John's baptism was not Christian baptism." p. 38. 



BAPTISM OF JOHN. 69 

on the contrary, affirms that 'John came preaching the SECT. 
baptism of repentance, for the remission of sins V Nor I- 
must we admit that subtlety of Augustine, ' that in the 
baptism of John sins were remitted in hope, but in the 
baptism of Christ they were remitted in fact.' For as 
the evangelist clearly testifies that John, in his baptism, 
preached the remission of sins, why should we diminish 
this commendation, when no necessity constrains us to 
it ? But if any difference be sought for in the word of 
God, the only difference that will be found is, that John 
baptized in the name of him who was to come, the 
apostles in the name of him who had already manifested 
himself." 

I shall proceed to notice more particularly the pas- John's 
sages as they occur in the evangelists relating to the ^^g^^^^jj^ 
baptism of John, both with respect to the persons places, 
baptized,^ and the places and circumstances of their 
baptism. 

f " It doth not appear that John baptized any persons of rank and 
fortune. No great names were seen among his converts. The 
Pharisees in reputation for piety, and the lawyers famous for their 
knowledge of the law, rejected the counsel of God by John, and 
were not baptized by him. This, however, to such as know the 
men, doth not form even a prejudice in disfavour of the ministry 
of John. 

" It is generally supposed John baptized great multitudes. His 
converts, indeed, were of the multitude, but it is far from being 
clear that they were very numerous. All Jerusalem, all Judea, and 
all the region round about, went out to him ; many of the Pharisees 
and Sadducees came to his baptism, but they went only as specta- 
tors, they went out, as the Lord Jesus expresses it, for to see, and * 
this will appear most worthy of belief to such as consider the gen- 
eral character of the Jewish populace and their blind guides, and 
the pre-requisites necessary to John's baptism, especially when it 
is observed, that after the resurrection of Jesus (and it is supposed 
all Christians saw him) the greatest number of believers assembled 



70 THE EVANGELISTS. 

CHAP. As an historical fact it is beyond dispute that John 

II- baptized those only who professed repentance and faith 

Persons in the Messiah, either as about to come, or as already 

beHevcrJ" ^^^e manifest. = Matthew and Mark declare the persons 

JNlatt. iii. 6 baptized to be those '' confessinor their sins." Luke rep- 
Mark i 5. 

resents John as exhorting those who propose themselves 

Luke iii. 8. for baptism, to " bring forth fruits worthy of repent- 
ance ;" and adding yet further, as though with an ex- 
together, at any one lime, were not many above five hundred. 
John's disciples were of the common people, of that class of man- 
kind, which, of all others, is most friendly to free inquiry. 

" In the kingdom of heaven, which John was forming, rank was 
nothing, superior faculties were nothing, moral excellence was all 
in all, and faith and repentance were indispensable qualifications 
for baptism ; for on John's part there was no collusion, on that of 
his converts no blind credulity, and the individuals whom the Bap- 
tist formed into a people were distinguished by three characters; a 
character of freedom, a character of piety, and a character of vir- 
tue." — Rohinson''s Hist. Bapt. p. 26. 

s Mr. Hall and others appear to overlook the fact that John bap- 
tized into the faith of Christ already come, as truly as the disciples 
could at any time have done. That John and the disciples of 
Christ were baptizing at the same time in the name of Christ, will 
be apparent from John iii. 22, 25 — 30, and iv. 1 — 3. When the 
disciples of John felt some jealousy respecting Christ, because •* the 
same baptized, and all men came unto him ;" John, in his reply, 
styled himself "the friend of the bridegroom," and assures his dis- 
ciples that he is "not the Christ, but sent before him." 

It cannot be doubted, therefore, that as John had before bap- 
tized in the name of "Him that was to come," so now he adminis- 
tered the ordinance in the name of Christ. 

It would be well, that the reader may understand thoroughly the 
whole bearing of John's baptism, for him to read all the passages 
in connection relating to the subject. As the volume containing 
them is always at hand, a reference to them will be sufficient: — 
Matt. iii. 1—12; xi. 9—14; xxi. 25, 26: Mark, i. 4—8; xi. 30— 
32 : Luke, iii. 1—18 ; vii. 27—30 ; xx. 4-6 : John, i. 6, 7, 22— 
28 ; iii. 23—30. 



BAPTISM OF JOHN. 71 

press design to remove from their minds all idea of the SECT, 
ordinance of baptism being connected with hereditary I- 
qualifications, *' begin not to say within yourselves * we Luke iii. 9. 
have Abraham for our Father :' the requisites for this 
ordinance are of a purely moral and therefore personal 
character." After this explanation, the people of differ- 
ent classes, publicans, soldiers, and others inquired — 
" « What shall we do then ;' as a proof of the sincerity of 
our penitence ?" and John proceeds to give them directions 
adapted to the peculiarities of their several circumstances. 

It is characteristic then of the very " beginning of the 
gospel " to " lay the axe to the root of the tree " of he- 
reditary privileges in religious matters ; and the ordi- 
nance of baptism, as in the hands of John, not only evi- 
dently partakes of the same great moral characteristics, 
but appears especially adapted and designed to set them 
boldly and prominently before the public mind. 

To avoid the natural and inevitable consequences, that 
as the Christian dispensation cannot possibly be supposed 
to retrograde and become more Judaic in its fuller de- 
velopements, poedobaptists generally deny that John was 
the " beginning of the gospel of Jesus Christ ;" ^ and in 
this vain attempt, it is much to be regretted, they have 
been aided by the elegant writer alluded to, whose zeal 
in defence of his favourite theory, has, for once, led him 
astray from sound logical deductions from the facts of 
history. As an ever watchful guard, however, over the 
ordinance of baptism, the words of John still stand in all 
their original force in the sacred record. It were well 
if some faithful friend to truth would aid them to Hft their 
voice aloud whenever the initiatory ordinance is admin- 

h Dr. Adam Clarke, however, admits that the ordinance, as ad- 
ministered by John, was the "initiatory ordinance of the Christian 
dispensation." — Commentary^ Malt. iii. 13. 



I 



72 THE EVANGELISTS. 

CHAP, istered to babes ; — '' Say not ^vithin yourselves, we have 
^^ Abraham to our father." 



Places.— John came " preaching in the wilderness of Judea." 

Wilderness The term " wilderness," or " desert," as used in Scrip- 
ture, by no means generally denotes a dry or barren 
spot. David sings, of " the beauty of the desert," Ps. 
Ixv. 12, 13 — scarcely any town in the Holy Land was 
without its '' wilderness ;" or '' common lands for pastu- 
rage and timber." The wilderness of Judea extended 
from Jericho to the mountains of Edom, south of the J 
Dead Sea ; of course embracing a considerable portion 
of the course of the Jordan, which river constitutes John's 
principal baptistery. 

The river Some have ventured to suppose that during a great 
part of the year the Jordan did not contain water enough 
to immerse the human body. Mr. Robinson justly ob- 
serves on this : — 

Hist. p. 9. " The river Jordan, far from wanting water, was sub- 
ject to two sorts of floods, one periodical at harvest time, 
in which it resembled the Nile in Egypt, with which 
some supposed it had a subterranean communication. 
When this flood came down, the river rose many feet, 
and overflowed the lower banks, so that the lions that 
lay in the thickets there were roused and fled. To this 
Jeremiah alludes, BeJiold Hie king of Babylon shall come 
up^ like a lion from the swelling of Jordan, The other 
sicellings of Jordan were casual, and resembled those of 
all other rivers in uneven countries." 

The following description of what may be termed the 
physical geography of John's baptism, from the pen of 
Mr. Robinson, fully sustains the fact of John's itineracy 
being always within convenient distance of natural bap- 
tisteries. 

" John, sotting out from the place of his birth, Hebron, 



BAPTISM OF JOHN. 73 

a city in the hilly part of the tribe of Judah, two and SECT, 
twenty miles from Jerusalem, travelling northward, and ^- 
leaving Tekoa, Bethlehem, and Jerusalem on the left. Itineracy of 
went toward Bethhoglah, Engedi, Gilgal, and Jericho, 
taking his road through the wilderness of Judah, near 
the banks of the lake Asphaltites, and crying or preach- 
ing to the inhabitants of the towns, arrived at that part 
of the wilderness which was bounded on the east by the 
river Jordan, which met him, as it were, running along- 
side full south, and hereabouts fixed his first baptismal 
station. The word " wilderness" did not signify in Judea, 
an uninhabited country, but woody, grazing lands, in 
distinction from arable fields, which were champaign or 
open, and vineyards, olive-yards, orchards, and gardens 
which were inclosed. There were, in the time of Joshua, 
six cities with their villages in this wilderness, and the 
inhabitants of those parts were graziers and sheep- 
masters. 

" All the evangelists affirm, John baptized in Jordan. 
Mark, who says he baptized in Jordan, says also, he 
baptized in the wilderness. Of course he baptized in 
that part of the river which bounded the lands of Bea- 
jamin and Judah on the east, about four or five miles , 
above the mouth where it discharged itself into the lake 
Asphaltites, and where the woodlands of Judah abutted 
on those of Benjamin. The river here was about seven 
miles east of Jericho, and about twenty-five or six east 
of Jerusalem. Hereabouts the Israelites passed over Jor- 
dan ; and about half a mile from the river, the remains 
of a convent, dedicated to John the Baptist, are yet to 
be seen ; for the Syrian monks availed themselves of the 
zeal of early pilgrims, who aspired at the honour of 
being baptized where they supposed John had baptized 
Jesus. The Greeks have imagined a place three or four 

7 



I 



74 THE EVANGELISTS. 

CHAP, miles distant ; others have supposed it higher up the 
II. stream northward toward Galilee ; and others, again, 
the passage right over against Jericho ; but some ford a 
little nearer the mouth, somewhere about the lines that 
parted the lands of Benjamin and Judah, seems best to 
agree with the account given by the evangelists, and it 
^ exactly agrees with the ancient geography ; for the line 
that parted the two tribes ran through a place called 
Bethbarah, in the wilderness of Judah, or the house at 
the ford next the woodlands. 

" In such rivers there are shallows in the greatest 
floods, and in the greatest droughts there are, in various 
parts of their beds, a kind of natural cisterns, perfectly 
clean, and every way convenient for the baptism of im- 
mersion." ' 
John bap- Error of all kinds is built upon suppositions — truth 
Jordan* upon facts ; and the fact is John did baptize in Jordan, 
€v TO lo/). (^^^ '^0 Jordano potamo^) ^'in the river Jordan." Mr. Pen- 
ScLvo TTOTA. g[]\y ^jj^ ]^|g exccllent tract on baptism) suggests, that 
'' John takes the inhabitants of Jerusalem, not to the 
brook Cedron which ran hard by the city, but to the dis- 
tant large river of Jordan ;" but this is unnecessary 
straining. So far as water is concerned, the pools and 
public w^atering-places of Jerusalem were amply suffi- 
cient to have baptized all its inhabitants in a short time ; 
but the crowd would have been excessively inconvenient, 
and might have engendered public disturbance. For the 
former reason baptist ministers, in our large cities, have 
recently, during times of revival, been obliged to forsake 
houses of worship provided with the baptisteries, and re- 
pair to the adjacent rivers. Into Jordan John went with 
his candidates, and there immersed them " in water." 

' Robinson's History of Baptism, p. 9, 11 and 12. 



BAPTISM OF JOHN. 75 

No, says the poedobaptist, Mark says John baptized SECT. 
" ivith water." But Mark does not say any such thing ; I- 
King James's translators make the Evangelist appear to Mark v. 8. 
say so. Mark says, en udati^ which Dr. Campbell, sv ycT^iT/. 
Mr. Hervey, and many other poedobaptist writers, admit 
can only mean in ivater: but what is more decisive still 
is the fact,^ that in the first four English versions these 
words are rendered properly " in water ;" its being al- 
tered to " ivith water," in the last translation, to say the 
least, induces a suspicion that the translators of James 
consulted, in this instance, the custom of their church, 
instead of the meaning of the Greek ; a plan which has 
recently found much favour among poedobaptists on both 
sides of the Atlantic. 

The last time the fact of John's baptizing is referred Enon ; — 
to in the Sacred History, it is found associated with the ^^^^j. 
phrase " much water ;" — " And John also was baptizing tfokxcl v^a- 
in Enon,^ near to Salim, because there was much water ^*' 

^ Booth's Poedobaptism Examined, vol. i. p. 103. 

J Enon, literally Dove^s eye. — Much has been said respecting the 
nature of this large fountain. I extract for the curious reader some 
of the most interesting of Mr. Robinson's suggestions. 

" Enoh was either a natural spring, an artificial reservoir, or a 
cavernous temple of the sun, prepared by the Canaanites, the an- 
cient idolatrous inhabitants of the land. The eastern versions, 
that is the Syriac, Ethiopic, Persic, and Arabic of the gospel 
of John, as well as the Hebrew and Chaldean Ain-yon, or Gnain- 
yon, suggest these opinions, and it is difficult to say which is the 
precise meaning of the Evangelist's word Enon, and it is not cer- 
tain whether the plain meaning be, John was baptizing at the 
Dove-spring near Salim, or John was baptizing at the Sun-fountain 
near Salim. 

" Springs issuing from the fissures of a rock, gurgling through 
the chinks as waters out of bottles, falling from crag to crag, mur- 
muring from bed to basin, and from basin to bed, fretting along 
the ragged sides of a rocky channel, and echoing through rude and 



76 THE EVANGELISTS. 

CHAP, there." Calvin considers "that, from these words, it 

^^' may be inferred that baptism was administered by John 

and Christ by plunging the whole body under water.""' 

The Founder of Presbyterianism is not presbyterian 

spacious caverns, would form what the Jews called a Dove-water^ 
or, if it flowed from a natural spring, in their figurative style, a 
Dove'seye. It is credible, such a clean and plentiful baptismal 
stream was much to the purpose, and much in the taste of such a 
man as John. 

" Adjacent to some of the fountains of Judca w^ere buildings, re- 
servoirs, and large receptacles of water, cisterns of great size, and 
baths both simple and medicinal. Of the latter were the hot wells 
of Tiberias, Gadara, Callirhoe, and other places. Near Ramah 
there yet remains, of very ancient work, a reservoir a hundred and 
sixty feet long, and a hundred and forty broad. Such also of dif- 
ferent sizes, and for different purposes, were those at Tabor, Jeru- 
salem, Etham, and the gardens of Solomon. One of the fountains 
of Judah was called Ain-rogel, the Fuller's- eye, because there Ful- 
lers cleansed stuffs. 

"The learned Mr. Bryant supposes that the word Enon signi- 
fied ' the fountain of the sun,' and that the ancient Canaanites had 
given this name to the place before the Hebrews occupied the land, 
to signify that these celebrated v;aters were sacred to the sun. It 
is, however, worthy of observation, that the Hebrews changed the 
name of many places. Moses gave a special charge to the people, 
not only to destroy altars, pillars, images, groves, and places where 
the former inhabitants had practised idolatry, but, he added, * De- 
stroy the names of them out of the place. Be circumspect, make no 
mention of the names of other gods, neither let it be heard out of 
thy mouth.' It is, therefore, very credible that the name of this 
fountain was changed, and that Ain-yon was, in the dialect of the 
country in the days of John, the fountain of the dove." — Robinson's 
History of Baptism^ p. 15, 17, 18, 19. 

*" Dr. Miller (the professor of one virtue — boldness) says, " that 
John baptized by immersion is vtterly incredible I^^ And again: 
" there is not the smallest probability that he [John] ever baptized 
an individual in this manner I" — Tract on Baptisjn, p. 73. VVJiat 
ii poor, weak, deluded man Calvin must iiave been I 



BAPTISM OF JOHN. 77 

enough for the necessities of modern times; and pro- SECT, 
fessors and divines of the same church are quite sure I- 
that their Founder is wrong, and that jpolla itdata 
ought to be rendered " many waters."" Dr. Doddridge, 
whose learning and candour were equalled only by his 
piety, translates the words in his paraphrase " because 
there was a great quantity of water there;" and his 
note in defence of this translation is highly satisfac- 
tory: — " Surely," says the learned Doctor, '' nothing can 
be more evident than that (^poUu icdatu) many waters 
signifies a large quantity of water ^ it being sometimes 
used for the Euphrates, Jer. li. 13, [Septitagijit,) To 
which I suppose there may also be an allusion, Rev. xvii. 
1. Compare Ezek. xliii. 2 ; and Rev. i. 15 ; xiv. 2 ; 
xix. 6 ; where the voice of many ivaters does plainly sig- 
nify the roaring of the high sea."'* The same term is 
used by Solomon describing a «' love which many ivaters Sol. Song, 
cannot quench, neither the floods drown." — Robinson, 
with a just satire, remarks on this subject, " How it Hist. Bap. 
comes to pass that a mode of speaking, which, on every ^* 
other occasion, signifies much, should in the case of bap- 
tism signify little^ is a question easy to answer ;" — easy 
from the well known power of prejudice and the dire 
necessities of error. 

Every point in the history of John, relating to the An inquiry, 
ordinance of baptism, has been brought under review, 
except the baptism of our Lord, which will form the 
subject of the next section : — will the reader pause and 
inquire, if any thing has appeared as yet, which tends in 
the slightest degree to encourage either the sprinkling 
or the baptism of infants? 

^ Dr. Miller, p. 73. 

° Doddridge's Family Expositor. London, 1827, p. 53, 

•7# 



78 



THE EVANGELISTS. 



SECTION II. 



THE BAPTISM OF JESUS CHRIST. 



CHAP. 
II. 



Matt. iii. 13 
14 
15 



16 



17 



Baptism at 
the begin- 
ning of 
Christianity 



Moral 
effects of 
Christ's 
baptism 



This important fact is recorded by all the evangelists.* 
The most circumstantial account is that of Matthew, 
which I insert : 

" Then cometh Jesus from Galilee to Jordan unto John, to be 
baptized of him. But John forbad him, saying, I have need to bo 
baptized of thee, and comest thou to me ? And Jesus answering 
said unto him. Suffer it to be so now ; for thus it becometh us to 
fulfil all righteousness. Then he suffered him. And Jesus, when 
he was baptized, went up straightway out of the water : and, lo 
the heavens were opened unto him, and he saw the Spirit of God 
descending like a dove, and lighting upon him : And lo a voice 
from heaven, saying. This is my beloved Son, in whom I am well 
pleased." 

It has already been observed that baptism is asso- 
ciated with the " beginning" of every stage of the de- 
velopement of Christianity. In its earliest dawn we have 
found John baptizing ; now Jesus himself refuses to enter 
on his public ministration till he has sanctioned that 
ordinance by submitting to it in his own person ; then 
we find the disciples of Christ in their very first act of 
co-operation with their divine Master, baptizing ; — and, 
finally, when the commission is given to the apostles, no 
longer to confine their ministrations to Judea, but to 
regard the world as their field of labour, they are en- 
joined peremptorily to baptize as well as to teach. 

By submitting to baptism at the hands of John, our 
Lord authenticated the divine character of his mission, 



- Mutt. iii. 13—17. 
i. 29—34. 



Murk, i. 9— 11. Luke, iii. 21,22. John 



BAPTISM OF JESUS CHRIST. 79 

confirmed and honoured the ordinance of baptism as a SECT. 
Christian institute, and prefixed his own example to the ^^^- 
command, which he evidently gave, immediately after, 
to his disciples, and which after his resurrection he con- 
firmed and enlarged.^ Although in this instance the 
ordinance could not be emblematical of the purification 
from sin of the individual himself, yet it was still a most 
solemn figure of his death and resurrection, his suffer- 
ings and glory, by virtue of which all purification from 
sin, and all the glories of the resurrection were to accrue 
to his disciples. 

The effect of Christ submitting to the baptism of John, in Christ our 
identifying that ordinance with the Christian dispensation, ®^^"™P ®* 
has already been sufficiently discussed ; and it remains 
only to consider this act of condescension on the part of 
our Saviour, as an example to his disciples in all ages. 
This view of the subject is powerful on the mind of 
the Christian, and apt to lead converts into some 
stream, from the desire they feel to follow that example in 
all points in which it behoves them. This circumstance 
has induced many psedobaptist ministers to throw a 

^ The reasons suggested by the celebrated Witsius, as given by 
Mr. Booth, are well worthy of a serious perusal. 

Witsius: — "Our Lord would be baptized, that he might con- 
ciliate authority to the baptism of John — that by his own example 
Jie might commend and sanctify our baptism — that men might not 
be loath to come to the baptism of the Lord, seeing the Lord was 
not backwa;rd to come to the baptism of a servant — that by his 
baptism, he might represent the future condition both of himself 
and liis followers, first humble^ then glorious ; now mean and low, 
then glorious and exalted ; that represented by immersion, this by 
EMERSION — and, finally, to declare by his voluntary submission to 
baptism, that he would not delay the delivering up of himself to be 
immersed in the torrents of hell, yet with a certain faith and hope 
of emerging." — Miscel. Sac. T. IL Exer. xv. § 63. 



80 THE EVANGELISTS. 

CHAP, doubt, and others even actually to deny, that on this 
IJ- point our Lord was an " example to us." The pious 
Dr. Scott, after urging the solemn importance of follow- 
ing the example of Christ " without exception," seems to 
fear the consequences, and to dilute the force of his pre- 
vious remarks, by the ill-placed observation that *' we 
are not bound to do exactly as he did." The trouble 
the good man is in between his desire to honour the 
Lord he loves, and to save infant baptism, to which he 
had the attachment of religious habit, is very apparent 
in the close of the passage.'^ 

Dr. Adam Clarke, with his usual vigour of fancy, 
while in one line he admits that this baptism was " the 

c " John, being aware of his divine dignity and excellence by im- 
mediate revelation, hesitated to comply with this proposal, declar- 
ing that he needed to be baptized of Christ, with the baptism of the 
Holy Spirit, and to be purged by him from his sins ; and he could 
not but be surprised that Jesus should come for this purpose to 
him, who was his servant, and a poor sinful man. But Jesus, 
allowing the truth of his words, intimated that it was proper that 
he should permit it to be so ; ' for,' says he, ' it becomes us to fulfil 
all righteousness.' We never find that Jesus spake of himself in 
the plural number ; and it must therefore be allowed that he meant 
John also, and all the servants of God, in a subordinate sense. It 
became Christ, as our Surety and our example, perfectly to * fulfil 
all righteousness ;' and it becomes us to walk in all the command- 
ments and ordinances of God without exception, and to attend on 
every divine institution according to the meaning and intent of it, 
as long as it continues in force. Thus far Christ's example is ob- 
ligatory; but as John's baptism, not being exactly the sarao as. 
Christian baptism, is no longer in force, the example only proves 
that Christian baptism should be honoured and attended on. Con- 
troverted points, however, cannot thus be settled. Clnist's exam- 
ple does not bind us to do exactly as lie did, for he was circumcised, 
kept the passover, and observed the seventh day sabbath, according 
to the dispensation under which he lived ; but we are not required 
to do these things." — ScotVs Com, vol. iii. p. 13. 



BAPTISM OF JESUS CHRIST. 81 

initiating ordinance of the Christian dispensation," in SECT, 
the next affirms it to be a compliance with a supposed H- 



law respecting washing the Jewish high-priest \^ The Christ not a 
Doctor surely forgot that Christ was 7Wt a High Priest priest. 
after the order of Aaron, but " after the order of Mel- Heb. vi. 20. 
chizedec." As a Jew it would have been criminal 
instead of praiseworthy, for our Lord to have appro- 
priated to himself any of the ceremonies belonging 
solely to the tribe of Levi ; and no one has pretended to 
affirm any thing respecting the washing of Melchizedec. 
Indeed, not being of the tribe of Levi, it would have 
been a direct violation of the ceremonial law for Christ to 
have partaken of any of the ceremonies peculiar to the 
Levites. 

These and similar attempts to divert the baptism of Christ's 
Christ from the great object " of setting as an example oblSory. 
that we should follow his steps," serve only, as error ever 
does, as the dark ground of the painting, to show out 
the beauty of truth with the greater effect. When it is 
remembered that divine authority has affirmed " he that 
believeth and is baptized shall be saved," we need no 
longer search amidst Jewish rites for a reason why our 

<i " There was a kind of baptism among the Jews, viz : that of the 
priests at their consecration, Lev. viii. 6. Now as Christ had sub- 
mitted to circumcision^ the initiating- ordinance of the Mosaic dis- 
pensation, it was necessary He should submit to the initiating 
ordinance of the Christian dispensation, instituted by the same 
authority. But it was necessary on another account. Our Lord 
represented the High Priest, and was to be the High Priest over the 
house of God : now as the High Priest was initiated into his office 
by washing and anointings so must Christ be ; hence He was bap- 
tized and anointed by the Holy Ghost. Thus he fulfilled the 
righteous ordinance of his initiation into the office of High Priest, 
and thus was prepared to make an atonetnent for the sins of man- 
kind." — Br, Clarice's Comment. Matt. iii. 



82 



THE EVANGELISTS. 



CHAP. 
II. 



Institutes, 
vol. iii. 
p. 425. 



Christ im- 
mersed. 
Mark i. 9. 
Matt, iii 6. 
Mark i. 14. 



benevolent Redeemer should add the powerful influence 
of his own example to an ordinance, compliance with 
which he presented as the first great test of the sincerity 
of obedience, and therefore to the salvation-state of the 
professed believer. While our glorious Lord has con- 
descended to set us so plain an example, we apprehend 
the conscience of every believer, who thinks on this sub- 
ject at all, will never be perfectly at ease till " he does 
exactly as He did ;" pay a solemn voluntary regard to 
the ordinance of baptism. 

It is lamentable indeed to hear Christian ministers 
telling their hearers not " to follow Christ in baptism." 
Error grows more bold, as it tends to its doom. Good 
men spoke not thus in former days : hear the founder 
of the presbyterian church, John Calvin ; " For this 
reason he dedicated and sanctified baptism in his own 
body, that he might have it in common with its^ as a 
most firm bond of the union and society which he has 
condescended to form with us." 

That the baptism of Christ was by immersion, has 
been till of late universally admitted. Like others in- 
deed whom John baptized, our Lord was baptized " in 
Jordan ;" but it is also added that " Jesus, when he was 
baptized, went up straightway out of the water." Few 
persons will be found who can be induced to go into a 
river for the purpose of being sprinkled ; but will agree 
with Dr. Macknight, that Jesus " submitted to be bap- 
tized, that is, buried under water by John, and to be 
raised out of it again, as an emblem of his future death 
and resurrection.^ May all who have hitherto neglected 
or hesitated to follow their Lord, not only say with Mr. 
PoLiiiLL, " the pattern of Christ and the apostles is more 



■ Mackniglit on the Epistles, London edit., 1829, vol. i. p. 263. 



BAPTISM BY Christ's disciples. 83' 

to me than all the human wisdom in the world ;" but act SECT, 
upon this principle : and though the Spirit may not be l^^- 
seen to light upon them, nor the voice be heard that then 
God is " well pleased," (for these were honours appro- 
priated to our great Example;) yet shall " the answer of 
a good conscience towards God," and the inward " witness 
of the Holy Spirit, " lead them to rejoice that they have 
known the way of God more perfectly." 



SECTION III. 

baptism by Christ's disciples. 

The church of God is indebted to the " beloved" John, Christ bap- 
for considerable accessions to their gospel history ; and dfsdples 
among them for that interesting link in the chain of the 
history of baptism, in which is the subject of the present 
section. 

" After these things came Jesus and his disciples into the land John ill. 22, 
of Judea; and there he tarried with them, and baptized. "Then 25 
there arose a question between some of John's disciples and the 
Jews about purifying.^ And they came unto John, and said unto 26 

a It is this phrase that appears to have suggested the idea to the 
mind of the learned President of Illinois College, that in New Tes- 
tament usage the term baptize is to be considered as identical with 
purify; and to be regarded solely in its technical import, as relating 
to an ordinance of purification, without any designation as to its 
mode of administration. Upon this view of the subject, there is no 
command that water should be used in Christian baptism; which will 
hardly be deemed a safe position. If it be urged that the use of water 
is sufficiently established by example and circumstances, without the 
term baptize requiring it; I would observe that whatever evidence 
assures of the application of water at all, assures us equally of its 
administration by immersion. It may be added, that this idea is 



84 THE EVANGELISTS. 

CHAP. ^^^^ Rabbi, he that was with thee beyond Jordan, to whom thou 
II. barest witness, behold, the same baptizeth, and all men come to 
him." 



John iv. 1 " When therefore, the Lord knew how the Pharisees had heard 

2 that Jesus made and baptized more disciples then John, (though 

3 Jesus himself baptized not, but his disciples,) he left Judea, and 
departed again into Galilee." 

Identity of In the first of these verses, it is stated " that he tarried 
wiTh fharof ^^^^^^ them and baptized." Now although we fully admit 
John. i\^Q subsequent explanation, " that Jesus baptized not, 

but his disciples ;" it is evident that his disciples baptized 
from no fancy of their own, nor desire to imitate John, 
but under the immediate sanction of Christ himself. 
This therefore was undeniably Christian baptism ; and 
it was clearly the same with respect both to its mode, 
and to the character of its subjects, as that of John, 
otherwise they could never have been united in the 
clause, " Jesus made and baptized more disciples than 
John." The identity of the baptism of Christ, with that 
of John, is here complete. Jesus, like John, " made and 
baptized" his disciples ; not made them disciples by bap- 
tizing them. 

This link in the history, small as it may appear, is of 

incompatible with the commission, "Teach all nations, baptizing 
them in the name, &c." — ^^pvrifying them in the name," surely will 
not do. It is eqally opposed also to the passages which refer to our 
being " buried with Christ in baptism ;" — ^^ purified into his death I" 
Dr. Beecher admitted to the author that in refusing a reference to 
immersion as connected with these passages, he is contradicted by 
all antiquity, and most modern authors. — As the whole of the argu- 
ment of this respectable divine and scholar has not yet appeared, it 
would be unfair to pronounce upon it; but as far as it has yet been 
published, however creditable it may be to the author's ingenuity, 
it appears to me no better calculated than previous eftbrls of pocdo- 
baptist authors, "to give rest to an inquiring mind ;" and I under- 
stand that Professor Stuart i*^ of (he same opinion. 



^^1^ 



Christ's last commission. 85 



great moment ; not only as it shows the intimate union sect. 
of the baptism of John with Christian baptism, but that l^- 
this fact entirely overthrows the position often taken by Importance 
poedobaptists, that there was no need for Christ to direct f^cts. 
the apostles to baptize infants, because as Jews they had 
always been accustomed to consider infants a part of the 
church. Now, whom had the apostles been accustomed 
to baptize during our JLord^'s personal ministry ? Dis- 
ciples, as John had done. None can pretend that there 
is any more symptom of baptizing infants, or of sprink- 
ling, in the verses before us describing Christ's baptizing, 
(by his disciples,) than there had previously been in the 
baptism of John. — It remains to be seen, so far as the 
testimony of the evangelists is concerned, whether this 
exclusion of infants is still continued in the last great 
commission, or whether any exception is at length re- 
membered in their favour. 



SECTION IV. 

Christ's last commission to his disciples. 

Previous investigation has led inevitably to the con- Christ's last 
elusion, that it was the practice of John to baptize only <^o"^"*'^s*<^" 
those whom he had taught the necessity of repentance 
and faith in Christ. The historian John has testified, 
with equal clearness, that the same course was pursued 
by Christ and his disciples. The only remaining evi- 
dence to be produced respects the commission which 
Christ gave to his disciples after his resurrection. This 
command has been recorded by Matthew and Mark, and 
that with a perspicuity equal to its brevity. 

.8 



86 THE EVANGELISTS. 

CHAP. "CJo 3'c, therefore, and teach all nations, baptizing them in the 

II. name of the Father, and of the Son, and of the Holy Ghost; teach- 

ing them to observe all things whatsoever I have commanded you ; 

and, lo, I am with you alway, even unto the end of the world. 

Amen." 

" And he said unto them. Go ye into all the world and preach 
the gospel to every creature. He that believcth and is baptized 
shall be saved; but he that believeth not shall be damned." 

The passage in Matthew contains the direction, that 
the apostolic labours are to extend to all nations ; whom 
/u^B^riv- they are first to teach ; — then to baptize with the form 
o-xTi. prescribed ; — and after that to continue to instruct the 

baptized converts in all the details of Christian doctrine 
and duty. The observance of this order in every point 
is doubtless important, or otherwise on an occasion so 
solemn as that in which the Son of God was about im- 
mediately to return to the right hand of his Father, it 
would not have been insisted on. An attempt has been 
made to obscure the first clause of the commission by 
rendering it " disciple ^ by baptizing ;" but is it possible 
to disciple an adult (in any sense that a Christian can 
regard the term) by baptizing him against or without his 
consent? and if baptizing an adult in this manner will 

a The term made use of in the commission, matheteusnte^ is 
found also in Matt. xxii. 52 : " every scribe instructed into the 
kingdom of heaven:" cli. xxvii. 57, where Joseph of Arimathea is 
called the "disciple of Jesus;" and Acts xiv. 21, "And when they 
liad preached the gospel in that city, and had taught many." These 
are all the instances in which the verb matheteuo is found in the 
New Testament. Is there any excuse then for imputing lo it the 
meaning of an outward act of discipling? Docs it not in each case 
indicate the accomplishment of a mental process-— instruction ? 
Those who pervert this direction of our Lord, involve themselves 
in a deep responsibility ; they would do well to peruse attentively 
the teachings of Paul in his First Epistle to the Corinthians, (ch. iii. 
vor. 11 — 18,) as applicable to their case. 



Christ's last commission. 87 

not " disciple" him, how can an infant be discipled by a SECT, 
process that leaves an adult unaffected ? But the futility ^^' 
of this attempt is rendered evident by referring to the 
language of Mark ; there is the mission — preaching — be- 
ieving — baptism — sa vation. " He that believeth and is 
baptized :" can language be more explicit ? Well may 
the excellent Baxter observe : — 

" As for those that say they are discipled by baptizing, views of 
and not before baptizing, they speak not the sense of the ^^^' ^^^^^'*- 
text ; not that which is true or rational — else why should 
one be baptized more than another? This is not like 
some occasional historical mention of baptism ; but it is 
the very commission of Christ to his apostles, for preach- 
ing and baptizing; and purposely expresseth their seve- 
ral works in their several places and order. Their j^r^^ 
task is, by teaching, to make disciples, which are by 
Mark called believers. The second work is, to baptize 
them, whereto is annexed the promise of their salvation. 
The thi?'d work is, to teach them all other things which 
are afterwards to be learned in the school of Christ. To 
contemn this order, is to renounce all rules of order ; for 
where can we expect to find it, if not here ? I profess, 
my conscience is fully satisfied from this text, that it is 
one kind of faith, even savings that must go before 
BAPTISM ; and the profession whereof, the minister must 
expect." ^ 

No baptist could have expressed himself more de- Calvin's 
cidedly than Mr. Baxter has done ; it is surprising how, ^" ^* 
with such views, he could still continue the practice of 
infant sprinkling. Calvin, though not so decided in his 
expressions, seems to be troubled with doubts, in con- 
sequence of the language used in the commission. He 

b Disput. of Right to Sacr. p. 91, 149, 150. 



88 THE EVANGELISTS. 

CHAP, observes in his commentary on this passage; ''Because 
Christ requires teaching before baptizing, and will have 
believers only admitted to baptism, baptism does not seem 
rightly administered except faith precede." 
Conformity Can any candid mind feel otherwise than that the 
of the com- Commission of Christ to his disciples is in exact con- 
the^7a"ctke ^^^^^^7 ^^ ^^^ ^^^"^ practice and that of John ; with the 
of Christ exception that both the preaching and the administration 
" of baptism were now, though as inseparably united as 
heretofore, to take a wider range through all nations, 
instead of being confined to the land of Judea ? Who 
can draw any other conclusion, after the investigation 
of every passage relating to the subject of baptism, to be 
found in the writings of the four evangelists, than that 
not the least intimation of a direction to baptize or sprin- 
kle infants exists ; but that the practice of John, the ex- 
ample of Christ, the practice of his disciples, and the 
very terms of his great commission, all are utterly op- 
posed to any thing but immersion as the mode,^ and be- 
lievers as the subjects of Christian baptism ? 

« I am aware that, strictly speaking, immersion is simply bap- 
tism — not a mode of baptism ; but convenience and established 
custom sometimes seem to require a use of terms etymologically 
incorrect. 



ACTS OF THE APOSTLES. 89 



CHAPTER III. 
TESTIMONY FROM THE ACTS OF THE APOSTLES. 

The potency of example in the elucidation and incul- CHAP. 
cation of doctrines and precepts, is admitted by all ^^; 

writers, both sacred and profane. Hence the deeds of Influence of 
.„ . . 11-1 1 I • example, 

illustrious sovereigns were recorded m the royal his- 
tories of the ancient despotisms of Babylon and Persia ; 
hence the esteem in which the lives of ancient heroes, 
statesmen, and philosophers were held ; hence the value of 
the biographies of the worthies who in every age of the 
church have not counted their lives dear that they might 
win souls to Christ ; and hence, in accordance with this 
universal law of our nature, the Spirit of Wisdom has 
directed the holy penmen to fill many a page with the 
obedience of a host of the faithful, among whom Abra- 
ham, Moses, Samuel, David, Daniel, John, and Paul, 
shine as stars in the firmament. 

The manner in which the apostles conducted the Was the 
administration of the gospel system, both as to the j^^l^^jJt^^^g 
indoctrination of its peculiar theology, and the practice p/actice of 

... . , ? \ 1 11 , the apos- 

oi its peculiar institutions, is admitted by all to be a ties? 
divine commentary on the instructions they had received 
from their Lord and ours. If, therefore, as strongly 
maintained by poedobaptist writers, the baptism of infants 
was not directly charged upon the disciples by the great 
Legislator of the church, because, from the inclusion of 
infants in the Jewish theocracy, no specific direction for 

8* 



90 ACTS OF THE APOSTLES. 

CHAP, their admission to the initiatory rite of the Christian 
^^^ church was necessary, we may hope to find that the 
practice of the apostles, either on one side or other, will 
place this matter beyond all reasonable doubt. Let us 
then enter, with an impartial mind, on the investigation 
of the only divine church history which exists, and 
examine if any instance either of the baptism of infants 
or of the sprinkling the believer, is found in its sacred 
pages. Let every passage be scrutinized with that com- 
bined severity and candour which the importance of the 
subject demands. 



SECTION L 



THE BAPTISX WHICH FOLLOWED PETER S SEEMOX. 

Acts ii. 37 "Xow, when they heard this, they were pricked in their heart, 
and said unto Peter, and to the rest of the apostles. Men and 

38 brethren, what shall we do ? Then Peter said unto them, Repent, 
and be baptized every one of you, in the name of Jesus Christ, for 
the remission of sins, and ye shall receive the gift of the Holy 

39 Ghost. For the promise is unto you, and to your children, and to 
all that are afar off, even as many as the Lord our God shall call. 

40 And with many other words did he testify and exhort, saying. Save 
yourselves from this untoward generation. 

41 ''Then they that gladly received his word were baptized: and 
the same day there were added unto them about three thousand 

42 souls. And they continued stedfaslly in the apostle's doctrine and 
fellowship, and in breaking of bread, and in prayers. 

Peter's con- After the wondrous outpouring of the Spirit, which, 

and^dis^^ among other invaluable blessings, conferred on the apos- 

course. ties the marvellous gill of tongues, had been " noised 

abroad" in Jerusalem, a multitude, among whom were 

Jews from every region between the Indus and the 



Peter's sermon. 91 

Bosphorus, and between the Black Sea and the Cataracts SECT, 
of the Nile, being assembled together, they were thrown ^' 
into a state of utter astonishment by hearing each one of 
them the gospel in their own peculiar tongue or dialect. 
Their attention being thus powerfully and legitimately 
excited, Peter addressed to his hearers, thus prepared 
of the Lord, his most powerful discourse. A large pro- 
portion of the audience were, at its close, so convinced 
by the irrefragable arguments, and affected by the sim- 
ple appeals of the apostle, that they cried out, "Men 
and brethren, what shall we do ?" The apostle assures 
them, that to *' repent, and be baptized," was their solemn 
and immediate duty. 

It was not customary for females to bring their babes Qi^alifica- 
to such a crowd as this; it is possible, however, that those bap- 
infants in the arms of their fond mothers might have been ^^^^^• 
present : but then they were clearly neither parties to 
the inquiry, nor recipients of the instructions given in 
reply ; and the baptism which followed is strictly limited 
by the sacred historian to those " that gladly received 
the word." If infants were present, therefore, on this 
occasion, they were excluded from the ordinance of 
baptism : and instead of receiving it with their parents, 
were handed to some kind friends to hold, while their 
fathers or mothers descended into the baptismal wave. 

It is urged in behalf of infants, that " the promise is to The '^pro- 
you and your children ;" — true ; but it is added, " as 
many as the Lord our God shall call." When children 
hear, understand, love, and obey the "call of the Lord 
our God," none should hesitate to lead them to follow 
their Lord. 

A vague idea respecting " the promise" referred to by Not that 
Peter, associating the phrase with the Abrahamic cove- Abrahamic 
nant, seems to confuse the minds of some poedobaptist c<\venant. 
writers ,* but the promise referred to is evidently that 



92 ACTS OF THE APOSTLES. 

CHAP, which the apostle had previously announced in the 
^^^- closing verse of the passage he had quoted from the pro- 



Acts ii. ]7- phet Joel, *' Whosoever shall call upon the name of the 
28-32. ^^ ^^ Lord shall be saved." There is not therefore the slight- 
est intimation in this portion of the sacred history that 
infants were among those baptized. 
Immersion Relative to the question of immersion, it has been 
strongly argued by most of the advocates of poedobap- 
tism, that it is in the highest degree improbable that 
three thousand persons were immersed in the limited 
time which this opportunity allowed. To this objection 
there are several answers, either of which are perfectly 
adequate to refdte it. 
Not ex- 1. It is not affirmed that three thousand were baptized 

affirmed. ^^ ^^^^ occasion ; — " They that gladly received the word 
were baptized." Three thousand were added to the 
church indeed ; but, entirely irrespective of any bearing 
on the question before us, I have always considered 
this number to include those who had been baptized 
either by John or by the disciples of Christ during his 
lifetime, who availed themselves on the first public 
appearance of the church in its organized capacity to 
unite with it. 
The act of 2. The act of baptism "was by no means confined to 
jiotcon-^ the apostles themselves, and sometimes not performed 

fined to the |3y them at all. It is not said they were baptized by the 
apostles. '' J r ^ 

apostles. Peter " commanded" that Cornelius should be 

baptized ; and Paul, who was the instrument of the con- 
version of thousands, baptized very few. It certainly 
appears probable, that, to avoid exciting pride and party 
spirit in the church, the apostles generally delegated 
baptizing to the ministering brethren, by whom they 
were attended. Who were the ministers employed on 
this occasion is not intimated, certainly not how many. 
3. It is not a fact, as poedobaptist ministers, who sel- 



t BAPTISMS AT SAMARIA. 93 

om attend the administration of the ordinance by im- SECT, 
mersion, suppose, that it occupies any considerably ^^' 
greater portion of time to immerse than to sprinkle. Not much 
The time required for individuals to take their places, or by sprink- 
be brought to their places, as the case may be ; the time ^"^* 
required to pronounce the solemn words which consti- 
tute an important part of the rite, are the same in both 
cases : and when the individual is placed by the side of 
the minister in the water, it takes no longer deliberately 
to immerse him, in token of the burial of Christ, and to 
raise him again in token of his resurrection, than for the 
pcedobaptist to solemnly dip his fingers in the basin and 
deliberately drop the water on the face of the unconscious 
babe. Unless therefore it is supposed that the apostles 
placed the multitude in rows, and sprinkled them col- 
lectively with a besom, no time worth naming could have 
been saved by substituting sprinkling for immersion. It 
is not to be believed that our esteemed friends entertain 
an idea so ridiculous ; yet it is the only one in the least 
degree serviceable to them. 



SECTION II. 

BAPTISM OF SIMON MAGUS AND OTHERS, AT SAMARIA. 

After the death of Stephen, most of the Christians Baptisms at 
left Jerusalem, except the apostles. Philip, the second of ^^ts vi. 5. 
the seven deacons, went to Samaria, and there " preach- 
ing Christ" and performing many miracles, '' the people 
with one accord gave heed to the things which he spake." 
This city was the residence of the celebrated Simon 
Magus, (or the magician,) and he " also believing" was 
baptized. The apostles at Jerusalem hearing that Sa- 



94 ACTS OF THE APOSTLES. 

CHAP, maria had received the word, either at the request of 
^^^- Philip or of their own accord, sent Peter and John to 
lay hands on the disciples that they might receive the 
Acts viii. 17. Holy Ghost, in his miraculous powers. This piece of 
history confirms the view we have just taken, that other 
ministers than the apostles usually baptized ; and this 
was the more reasonable, because to the apostles alone 
was delegated the high honour of conferring miraculous 
gifts by the laying on of hands. It was the desire of 
possessing, for selfish purposes, this apostolic privilege, 
which tempted Simon Magus to offer Peter money to pro- 
cure its bestowment ; and which indicated clearly that 
though his judgment was convinced of the divine origin 
of Christianity, his heart was a stranger to its pure and 
benevolent spirit. That portion of the history more im- 
mediately pertaining to our present investigation is con- 
tained in the twelfth verse. 

Acts viii. 12. " But when they believed Philip preaching the things concerning 
the kingdom of God, and the name of Jesus Christ, they were bap- 
tized, both men and women." 

« Men and «' Both men and women !" Were there no children 
in Samaria ? Were there no infants in the families of 
the converted ? Those who can trace out such proba- 
bilities, of their being children in the household of an 
unmarried lady, travelling extensively on account of her 
business, can they find no probability that there were 
children in the families of these " men and women " who 
were baptized in Samaria? Oh, no! Surmise and con- 
jecture are silent here, however reasonably they might 
be indulged. These families must be rendered child- 
less by the stroke of a blind criticism, since, if admitted 
to exist, the admission not only affords no presumption 
even in favour of infant baptism, but proves that children 
were not baptized. 



BAPTISM OF THE EUNUCH. 95 

This presents a suitable opportunity to observe that it SECT, 
is by no means incumbent upon the advocate of immer- ^^^- 
sion of believers as the only Scripture baptism, to prove Pf oof of the 
that infants were not baptized ; we might as well be asked not re- 
to prove that the apostles did not dip the finger in the ^i"^''^^- 
" cup of blessing " and then put it into the child's mouth ; 
as a large number, possibly a majority, of poedobaptists 
still do, and call it giving them the Lord's Supper. All 
admit that believers were immersed, and that immersion 
was baptism ; those who maintain also that children were 
either immersed or sprinkled, have the solemn responsi- 
bility of 'proving that the apostles did so immerse or 
sprinkle infants; and, failing in this proof, they are con- 
victed of sin, in " running " where they are not " sent." 
Why this clause, " both men and women," but from the 
foresight and benevolence of the Spirit of truth to make 
" assurance doubly sure," as to the proper subjects of 
baptism ; and cut off all excuse for a practice which is, 
virtually, an interpolation of a human alteration in those 
writings which claim to afford a solid basis of our eter= 
nal hopes, because they are wholly divine ? 



SECTION III. 



BAPTISM OF THE EUNUCH. 

"And the angel of the Lord spake unto Philip, saying, arise, and Acts viii. 26 
go toward the south, unto the way that goeth down from Jerusa- 
lem unto Gaza, which is desert. And he arose and went : and be- 27 
hold, a man of Ethiopia, an eunuch of great authority under Can- 
dace, queen of the Ethiopians, who had the charge of all her trea- 
sure, and had come to Jerusalem for to worship, was returning, 28 

and, sitting in his chariot, read Esaias the prophet 

Then Philip opened his mouth, and began at the same scrip- 35 



96 ACTS OF THE APOSTLES. 



^VioJl." 



CHAP, ture, and preached unto him Jesus. And as they went on their 
III. way they came unto a certain water : and the eunuch said, See, 



I 



Acts viii. 36 here is water ; what doth hinder me to be baptized ? And Philip 

37 said, if thou believest with all thy heart, thou mayest. And he 
answered and said, I believe that Jesus Christ is the Son of God, 

38 And he commanded the chariot to stand still : and they went dowi 
both into the water, both Philip and the eunuch ; and he baptize 

39 him. And when they were come up out of the water, the Spirit ol 
the Lord caught away Philip, that the eunuch saw him no more : 
and he went away rejoicing.'" 

This transaction suggests several interesting reflec-J 
tions, both as to the subjects and the mode of the ordi- ■ 
nance. 
"Preaching 1. We find that preaching Jesus includes preaching 
cfudes ^^' baptism. Nothing more is said than that Philip " preach- 
preaching q^ ^o him Jesus ,*" and yet the first stream or pool of 

baptism. 'J 1 

water that the eunuch can discern, he is perfectly 
acquainted with the highest of all purposes for which 
streams f^ow or pools accumulate, and exclaims with de- 
light, " See, here is water, what hindereth me to be bap- j 
tized?" Clearly the "whole counsel of God" has not 
been preached, however fervently repentance and faith 
may have been urged, if the sinner is left uninformed of 
his immediate duty so soon as he does truly believe ; 
and it is time that the primitive practice of preaching 
baptism as constantly and as simply as repentance and 
faith, was revived amongst all who know the truth : 
our brethren are less culpable in their error than our- 
selves if we neglect this duty. I know that many will 
cry out, " sectarian spirit !" All that I have to reply is, 
*' Brethren, there are my instructions, here is my model, 
both are divine ; whether it be better to obey, or please 
God or men judge ye." 

2. The condition of baptism is here exhibited with 
peculiar force—" if thou believe ivithaUthy heart:' Pro- 



BAPTISM OF THE EUNUCH. 97 

bably the case of Simon Magus, which had so recently SECT. 
occurred in the ministrations of Philip, had suggested to ^^^- 
him the penetrating form of this expression. The accept- Condition 

(. (. 1 r • ^ 1 n ^ i UDOn whicH 

ance ol a lormai faith, on the part of the catechumens baptism 
in the second century, tended powerfully first to the JJJ?^. Jj^^^^" 
introduction of very young children to the baptismal 
font when they could say the creed and Lord's prayer, 
and speedily to receiving a profession of faith in their 
behalf; and the baptism of infants has led some poedo- 
baptists of the present day to maintain that a nominal 
faith in Christianity, unattended by change of heart, enti- 
tles the heathen to baptism. This, however, the ge- 
nerality of our brethren would deny equally with the 
advocates of believers' baptism : surely they might dis- 
cern, that if a formal belief does not justify baptism in 
the case of the adult, neither the fictitious faith by decla- 
ration of the Greek sponsor, nor the pledge of future 
faith by the episcopal sponsor, nor the hope of future 
faith by the presbyterian parent"" can form a justifiable 
ground for the administration of the ordinance in the 
very teeth of the scripture requirement that the indi- 
vidual himself should previously believe with all his heart. 

3. The mode of the administration of the ordinance Mode of 
is here clearly detailed ; " and they went down both into ^^^^^ 
the water, both Philip and the eunuch, and he baptized 
him." It might well be deemed impossible that any 
statement could be more specific than this. Does any 
baptist minister require any other words to describe cor- 
rectly the administration of the ordinance as practised 
by him ? Suppose I were writing to a friend respecting 
the baptism of a young man ; — " We both walked into the 

a For a particular historical statement of these essentially differ- 
ent kinds of infant baptism, the reader is referred to Cliap. X. 

9 



98 ACTS OF THE APOSTLES. 

CHAP, waters of our magnificent lake, and there I baptized 
• (immersed) him, in the name of the triune Jehovah ; 



and when he came up out of the water, the smile of 

heaven was depicted on his countenance." I ask is ' 

it possible any human being, capable of understanding 

the English language, can misapprehend, in any point, 

the physical act performed 1 If perfectly intelligible in 

one case, how can the same language be obscure or 

doubtful in the other ? 

Much water It is urged this was " in the desert;" but, as already 

requisi e. observed, the Flebrews mean by desert an uncultivated 

Calmet, art. place. " Some deserts were beautiful, and had good 

Ps.Yvv. 12, pastures." I cannot see any propriety in reducing 

^^* all the beautiful deserts to barren wastes, nor their 

streams to a bowl of water, for the convenience of my 

poedobaptist friends. Besides, if a few drops of water 

only were wanted, travellers through the deserts always 

had a good supply for men and beasts ; and, surely, a 

few drops might have been spared, without waiting till 

the eunuch should exclaim, '* here is water — what hin- 

dereth !" The want of water licul hindered his baptism, 

which could not possibly have been tlie case if " the 

quantity of water was of no consequence." 

Philip and But of all the absurdities in the defence of error, the 

wem"do\vn assertion that there is the same evidence that both were 

into the w a- immersed, as that the eunuch was, is the most childish, 
ter. 

not to say disgraceful. Who ever affirmed that persons 
were baptized (immersed) by simply " going down into 
the water," without any further action. " They both 
went down into the water, and he baptized him?'^ 
Clearly, therefore, but one person was baptized or im- 
mersed, and that person the eunuch. It is ordinarily 
necessary, (in rivers or pools at least,) whether essential 
to the validity of the ordinance or not, for the adminis- 



BArTISM OF THE EUNUCH. 99 

trator as well as the subject to go into the water, in SECT, 
order that the latter may be immersed ; but who can ^*^- 
possibly imagine that it is necessary for two persons to 
'^ go down into the water" in order that the one may 
sprinkle the other ? 

The last refuge is, that the Greek prepositions do not Greek pre- 
necessarily mean '' into" and " out of," but " to" and P^^^^^^"^* 
" from." It is a hard case if poedobaptists translate the 
Bible, (thirty of them, with a royal pedant, a strenuous 
wrangler for sprinkling, as their overseer,) and then 
deny the correctness of their own translation in a point 
where their translators would gladly have pleased them, 
if their consciences already burdened with royal restric- 
tions, could have endured it. All that need be said is, 
that these said prepositions are generally used to mean 
" into" and " out of;" and that if that meaning has not 
been expressed, the Greek language has no prepositions 
which will express it. I ask the Greek scholar who 
is an advocate for sprinkling, whether if he were about ' 
to write a sentence in Greek, describing his going " into" 
and coming " out of" the water, he would not use these 
very terms ? But let not the quibbles of small minds 
throw a stigma on the character of a whole denomina- 
tion, and on the character of men of noble mould ; Dr. 
Doddridge and many others wholly despise such sub- 
terfuges ; and hesitate not to avow views of the bap- 
tism of the eunuch, perfectly concurring with those here 
advanced. " It would be very unnatitral to suppose, that 
they went down to the water, merely that Philip might 
take up a little water in his hand to pour on the eunuch. 
A person of his dignity had no doubt many vessels in his 
baggage, on such a journey, through a desert country ; 
a precaution absolutely necessary for travellers in those 
parts, and never omitted by them ;"^ — from which the 



100 



ACTS OF THE ArOSTLES. 



CHAP, candid doctor leaves his readers to infer, that if sprinkling 
^^^' '' would have done as well," the eunuch need not have 
waited till he could find a place where he could " go 
down into the water." 



SECTIOxN IV. 



BAPTISM or PAUL. 



Acts xxii, 
16. 



" And now, why tarriest tliou'^ arise, and be baptized, and wash 
away thy sins, calling on the name of the Lord." 
Ch. ix. 18. " And immediately there fell from his eyes as it had been scales, 
and he received light forthwith, and arose, and was baptized." 



Neither 
^' wash" or 
"purify" 
the mean- 
ing of bap- 
tizo. 



The rivers of Damascus have been celebrated both 
before and since the days of Naaman, who exhibited his 
national vanity by instituting his invidious comparison 
between them and the Jordan. Uniting immediately 
above the city, and running through it, they afforded 
a full supply of water for its public and private baths. 
Here was the scene of Paul's baptism, and soon may 
those beauteous streams be again sanctified to the 
same holy purpose ! If on some occasions the stones of 
the street are ready to cry out, surely Abana and Phar- 
par will exclaim aloud, should their limpid streams be 
repudiated for the modern basin ! Paul was to be im- 
mersed, and to wash away his sins ; — will haptizo here 
bear to be rendered "wash?" — " be washed, and wash?" 
Will it bear Mr. Beecher's new meaning, purify ? — " Be 
purified and wash away thy sins," is as tautological as 
the former. This passage, with many others, renders it 
perfectly manifest that haptizo when used alone does not, 



^ Doddridge's Family Expositor. Acts xviii. 



I 



BAPTISM OF TAUL. 101 

in the style of the New Testament writers, convey the SECT. 

idea of purification, but refers to the pliysical act^ which 

is the emblem of that purification. The meaning of the 
passage before us evidently is — " arise, and be immersed, 
in token of your purification from sin." If the " one 
invariable meaning" of haptizo had been purify^ Anna- 
nias would not have been ignorant of it ; and to main- 
tain it in this case, is charging on him a most absurd 
reduplication of expression. 

From this passage it appears, that it is one great object Babes have 
of baptism to denote the cleansing of the candidate from ^vash 
his sins. The Fathers deemed it necessary to wash away ^-^ay." 
the guilt of Adam, which in their opinion doomed the 
innocent babe to perdition ; and thus by doing what is 
not required, took away from the individual, by their 
traditions, the opportunity of fulfilling what is required. 
In a strictly poedobaptist church, not one has fol- 
lowed the example of Paul ; not one has " washed away 
Ms sins in baptism ;" because the practice of St. Augus- 
tine is followed, while most are ashamed of his doctrine 
— the damnation of unbaptized infants. As well might 
men pride themselves on deriving their light from the 
spots on the sun, as to follow Augustine instead of Paul. 

Actual sin cannot exi&t without the developement of the Idiot bap- 
intellectual powers to an extent adequate to moral re- 
sponsibility. Would it be honourable to Christianity 
and its all-wise Founder, to baptize an adult idiot ? If 
not, why is it necessary or admissible to baptize thou- 
sands who never have committed a sin, and who never 
do during their whole lives — for they never arrive at a 
responsible age. Where no remission of sins is needed, 
surely the sign of remission is not required. 

9^^ 



102 ACTS OF THE APOSTLES. 



SECTION V. 

BAPTISM OF CORNELIUS. 

CHAP. "Then answered Peter, Can any man forbid water, that these 
III. should not be baptized, which have received the Holy Ghost as well 
as we ? And he commanded them to be baptized in the name of 



Acts X. 46, 

47, 48. the Lord." 

Possession The narrative in which this statement occurs is doubt- 
fluences'of ^^^^ familiar to our readers. While Peter was preaching 
the Spirit a the glorious truth, that " w^hosoever believeth in Him 
tism. shall receive remission of sins ;" " the Holy Ghost fell 

on all them which heard the word." At this the Jews 
were astonished, not imagining that God would bestow 
such gifts on the Gentiles. However unwilling they 
would have been to admit them to the Christian church 
by baptism, they could not resist the appeal of Peter 
when he pleaded that these Romans had " received the 
Holy Ghost as well as we." Evidence of reception into 
the divine favour, Peter deemed necessary and sufficient 
to authorize baptism ; do we contend for more 1 dare 
w^e accept less ? 
The phrase The phrase, " can any forbid water," has been as- 
water!" sumed to mean, " can any forbid water — to he brought?'^'* 
How unfortunate that not one manuscript can be disco- 
vered in which these words are found ! Surely if Peter 
did say so, it is very unfortunate that the historian Luke 
forgot to insert these few last words. Is it desirable to 
build our faith on clauses which human sus^orestions add 
to the Divine Word ? Nothing can be plainer than that 
this was an appeal to the Jews, who felt inclined to object 
to the baptism of these Gentile converts. 



BAPTISM OF HOUSEHOLDS. 103 

SECTION VI. 

BAPTISM OF HOUSEHOLDS. ^ 



It is at once the glory and security of the faith of the SECT. 
Christian that it rests upon facts, not conjectures ; and '__ 



these facts established by evidence utterly undeniable ; Faith rests 
the incarnation — death — resurrection — ascension — inter- 
cession — of Christ, are facts explicitly stated, and ade- 
quately proved, to all who admit the inspiration of the 
Bible — itself a collection of facts resting on evidence so 
clear that doubt can only arise from criminal disinclina- 
tion to submit to its authority. May not the Christian 
justly expect the sam.e satisfactory feature to be apparent 
on the subject of the positive institutions of the gospel 
economy ? If infants are to be baptized, may not the 
fact of their being baptized, be expected to appear on the 
page of sacred history ? and if in any portions of the 
sacred record, will it not be found in those which treat 
of the baptism of households ? 

In order that the reader may be able to contemplate the Three 
whole subject of the baptism of households at one view, I o^iy affirm- 

shall deviate from the order of succession, and introduce ^^ ^,? ^5 

baptizea. 

in this section those from the Epistles as well as those 
which occur in the Acts. Strictly speaking, there are but 
three households stated to have been baptized in apos- 
tolic history — those of Lydia, the Jailer, and Stephanas. 
Nothing is directly stated respecting the baptism of the 
household either of Cornelius or Crispus. We have al- 
ready seen in the former case that it was those only who 
had " received the Holy Ghost," that the apostle " com- 
manded to be baptized." With respect to Crispus, it is 
said he " believed with all his house ;" and then it is 



104 ACTS OF THE ArOSTLES. 

CHAP, added that many of the Corinthians, '' hearing, believed 
^^^- and were baptized." Doubtless it is just to infer that the 
household of Crispus were baptized, because it is stated 
that they believed ; but then the grounds from which the 
baptism of this household is inferred manifestly exclude 
the possibility of infants being of the number ; the only 
fact affirmed respecting Crispus and " all his house " be- 
ing that they " believed on the Lord," an act which it is 
not maintained by modern poedobaptists that infants are 
capable of. 

Acts xxi. 13 "And on the Sabbath we went out of the city by a river side, 
where prayer was wont to be made; and we sat down, and spake 
li unto the women which resorted thither. And a certain woman 
named Lydia, a seller of purple, of the city of Thyalira, which wor- 
shipped God, heard us : whose heart the Lord opened, that she at- 
15 tended unto the things which were spoken of Paul : And when she 
w^as baptized, and her household, she besought us, saying, if ye 
have judged me to be faithful to the Lord, come into my house, and 
40 abide there. And she constrained us. . . . And they went out of the 
prison, and entered into the house of Lydia : and when tliey had 
seen the brethren they comforted them, and departed." 
Acts xvi. 29 "Then he called for a light, and sprang in, and came trembling, and 

30 fell down before Paul and Silas, and brought them out, and said, Sirs, 

31 what must I do to be saved ? And they said, believe on the Lord 

32 Jesus Christ, and thou shalt be saved, and thy house. And they 
spake unto him the word of the Lord, and to all that were in his 

33 house. And he took them the same hour of the night, and washed 
their stripes ; and was baptized, he and all his, straightway. And 

31 when he had brought them into his house he set meat before them 
and rejoiced, believing in God witli all his house. 
1 Cor. i. 16. " And I baptized also the household of Stephanas : besides, I 
ch. xvi. 15. know not wiicther I baptized any other. ... I beseech you, breth- 
ren, ye know the house of Stephanas, that it is the first fruits of 
Achaia, and that they have addicted themselves to the ministry of 
the saints.*' 

The candid reader will at once perceive that in these 
passages there is no mention made of infants ; and that, 



BAPTISM OF HOUSEHOLDS. 105 

therefore, whoever would prove its divine authority from SECT, 
these passages, must fail for want of evidence, as con- ^l- 
jecture can never be the proper friend of faith. It is fre- Infants not 
quently said, " Infant baptism is right, for there must 
have been infants in the households of Lydia and the 
Jailer ;" to all which I have only to say, 'prove that there 
were^ and it will be unnecessary to maintain that there 
" must have been :" he who cannot prove the former, 
will find it a vain endeavour to sustain the latter. Dr. 
Neander candidly admits, " that mention is made of 
whole families proves nothing, for it does not follow 
that there were infants among them."^ 

It is very remarkable that, to remove all excuse for 
finding so lamentable an error in the baptism of house- 
holds, the sacred writers should in each instance, 
(although apparently accidentally, yet doubtless under 
the direction of Divine wisdom,) have furnished the most 
satisfactory proof that there were no infants in the fami- 
lies alluded to. 

With respect to Lydia, there is no kind of intimation No infants 
that she was ever married ; and, therefore, it is super- Lydla's^" 
fluous to make any observations respecting the improba- household, 
bility of her being accompanied by her infant children 
in these extensive travels, in which she was now engaged 
in following her occupation as a seller of purple. The 
circumstance of the household being called " brethren " 
in the 40th verse, a term synonimous with the believers, 
is conclusive evidence against the conjectures of the ad- 
vocates of infant baptism. 

In the jailer's case our poedobaptist friends make four Case of the 
suppositio7is which, altogether, will not amount to one^^l^l'^^^^^' 
fact. 1. That the jailer had a wife. 2. That that wife was conjectures 

a Judd's Reply to Stuart, p. 194. 



I 



106 ACTS OF THE APOSTLES. 

CHAP, a " fruitful vine." 3. That the children lived. 4. That 
^^^- they were not yet grown up to years of discretion. Now 
if there were nothing in the narrative to contradict any 
of these conjectures, they would be but conjectures still ; 
and consequently utterly inadequate to contribute a sha- 
dow of justification for the alteration of the sacred ordi- 
Ilis house- nance of baptism : but it is far otherwise. The state- 
liev^er^s^ ment is clear, that if the jailer had children they all 
heard " the word of the Lord," and all " believed in 
God." Prove to me that a child " believes in God," in 
the gospel sense of that phrase, and I ask no questions 
about its age. Gregory, the patriarch of the Greek 
church in the fourth century, thought children had bet- 
ter wait for baptism till they could say the creed, and 
make their own profession of faith ; would it not be bet- 
ter for all to wait till children give good evidence that 
they love their Saviour? 
Household C)f the household of Stephanas two things are ob- 
^hanu's served : first, that they were baptized ; secondly, that 
1 Cor. i. 16, they " addicted themselves to the ministry of the saints." 
' Now it must be admitted, even by the fondest mother, 
that whatever dehghtful little habits a babe may be ad- 
dicted to, the '* ministry of saints " is not one of the 
number. 
OiKoc, and To a plain reader of the New Testament, the house- 
outA. j^qI^ baptisms afford no kind of support to the application 

of the ordinance to infants. Some years since, however, 
my late esteemed relative, the learned editor of Calmet, 
and laborious collector of the " Fragments," ^ w^hich con- 
stituted the additional volumes, imagined he had made 
a discovery in Greek criticism w^hich was conclusive in 
favour of the existence of infants in the households re- 



b Mr. Charles Taylor. 



BArTISX OF HOUSEHOLDS. 107 

ferredto; affirming that oikia denotes the servants ot" SECT, 
the fannily, but the other term (oikos) signifies the child- ^^' 
ren of the family ; and this idea has been adopted by 
the late Dr. Rice and some other divines on this side the 
Atlantic. It is ingenious, but untenable : the terms be- 
ing both used of the same households, and having no more 
difference in them than in the terms " brothers " and 
"brethren." The household of Stephanas is called oikos 
in 1 Cor. i. 16, and oikict in 1 Cor. xvi. 15; and in 
many other places they are used promiscuously, so as 
not to leave the slightest foundation for the distinction to 
be entertained. ^ 

c The Rev. R. B. C. Howell, in his very able Sermons on Bap- 
tism, preaclied in Norfolk in 1638, observes : 

"The difference between the families called oikos^ and those 
called oikia^ is by the friends of infant baptism, plead upon the 
allegation that oilcos literally denotes the dweHing place of the 
master or father of the house, and that oikia denotes the house, 
cabin or kitchen in which the servants or slaves reside. In their 
figurative application they contend that the same difference exists; 
oikos signifying the children, and oikia the servants. In view of 
this explanation, we remark, that the house of the jailer is called 
(Acts, xvi. 31.) oikos ; in the very next verse it is called (32) oikia ; 
and again in the second verse from this (34) oikos. In the first 
instance quoted, it appears evidently to refer to the family; 'thou 
shalt be saved,' and thy house (oikos). The second instance refers to 
the house literally considered, ' they spake the word of the Lord to 
all that were in the house,' (oikia). The last instance refers to the 
house literally considered, ' he led them into his house,' (oikos). 
Subject the words to whatever fanciful, literal, or figurative mean- 
ing you choose, and as it begun, so it will end in fancy, and cannot 
therefore affect the point at issue. 

" In the case quoted, the truth does, and ever must stand demon- 
strated, that the same house is called indifferently botii oikos and 
oikia. Assume as correct, however, the poedobaptisl criticism, and 
our authorised version in the place quoted, ought to be so rendered 
as to have something like the fullowing reading: Paul and Silsa 



k 



108 ACTS OF THE APOSTLES. 

CHAP. There is one circumstance connected with household 
^^^- baptisms, on which a very erroneous opinion prevails in 
Household pcedobaptist denominations ; I refer to the idea enter- 
baptist^^ ^ tained by them that such occurrences are now very rare, 
ministers, if ever found to exist among baptist churches. If this 
were true to the extent presumed, it would afford no solid 
ground of argument, w^hen the different condition of 
society, and the miraculous powers with which the apos- 
tles were endowed, are considered ; but the fact is, that 

went into the jailer's house and preached the gospel to him, and 
to his infant children ; the servants (who it seerns lived, not in a 
cabin or kitchen, but with the master,) believed ; he did not, how- 
ever, baptize the believing servants, but proceeded to baptize the 
jailer's infants ; his oikos^ as separate from his oikia I Ridiculous 
as this must appear to you, my brethren, it is but the beginning of 
the chaos which this criticism would produce. Fully to explode 
the sophistry of this conceit of modern critics, we shall present a 
few more instances to show that oikos and oikia have identically 
the same meaning, and that, as such, they are used convertibly, or, 
in other words, in the place of one another, freely in the New Tes- 
tament. The Centurion's house, whose faith was so famed, and 
whose servant the Saviour cured, is, by Luke, called (vii. 6) oikia ; 
and again, in the same chapter (10) he calls the same house oikia, 
(Matt. viii. 6.) The house of Jairus, the ruler of the synagogue, 
whose daughter the Messiah brought to life, by Luke (viii. 41) is 
called oikos ; and in the same chapter (51) he calls the same house 
oikia ; Mark (v. 38) calls the same house oikos. In the parable 
concerning tlie house being attacked by thieves, recorded by Matt, 
and Luke, Matthew (xxiv. 43) calls it oikia^ and Luke (xii. 39) calls 
the same house oikos. We forbear to expose the contradictions 
which, according to pcedobaptist critics, the evangelists here fall 
into, with themselves and with each other. Let it be observed 
that Luke (x. 5) calls the same house both oikos and oikia; his 
words are, ' into whatsoever liouse (oikia) ye enter, say, peace be 
to this house (oikos /)' That is, according to the poodobaptists' fond 
imagination : — When you enter a man's kitchen, say, peace be to 
the house in which the master and his children reside." — HoioelVs 
Sermons on Baptlsjn^ p. 31), 40. 



BAPTISM OF HOUSEHOLDS. 109 

during seasons of revival especially, the conversion and SECT, 
consequent baptism of a whole household are by no ^^- 
means unfrequent occurrences.'^ 

No attempt at impugning the mode of the administra- The jailer 
tion of the ordinance has been made except in that of the household 
jailer, which has been a source of much hopeful difficulty immersed. 
to the apologists for sprinkling. Lydia being converted 
on the brink of a river, renders her immersion too pro- 
able to afford ground for cavil ; but that the jailer was 
immersed, in the middle of the night, seems incredible 
to some minds. But to those who will remember that in 
the warm climates of the East every public building was 
well provided with reservoirs of water,^ no difficulty will 
remain.^ It is also clear, that whether the jailer and 
his household were baptized in the adjacent river Stry- 
mon, or, which is more natural to suppose (and which 
is the opinion of the celebrated Grotius), in the bath con- 
nected with the institution over which he presided, they 
were liot baptized in his house ; — " was baptized and all Acts xvi. 34. 
his straightway ; and when he had brought them into 
his house^ he set meat before them." So far, therefore, 
from the circumstances narrated rendering immersion 
improbable, it is the very reverse ; for had the parties 

^ It will be a kindness in the editors of poedobaptist periodicals, 
if they will not fail to extract these accounts as they appear, that 
the darkness which pervades the minds even of their professors of 
ecclesiastical history on this subject may be dispelled. 

e To any reader the least acquainted with ancient topographj?", 
this statement needs no proof; and he who impugns it may be 
readily convinced of his ignorance. 

^ I recollect well in a small jail in the city of Richmond, there 
was a large tank, so situated as to constitute an excellent baptistery ; 
and I offered to immerse any of my presbyterian friends in the 
jail, and in the middle of the night, 

10 



110 ACTS OF THE APOSTLES. 

CHAP, been sprinkled the rite would surely have been performed 
^^^' in the jailer's house, which it was not. 



Impossible Every word in the Sacred Writings relating to the bap- 
be included ^ism of households has been laid before the reader; and 
in the bap. jg }^g j^q^ compelled to admit, that so far from its being 
households, certain that any infants were baptized, that there is not 
the slightest probability, yea, not even a bare possibility 
of it, on account of the acts and feelings in each case at- 
tributed to the households baptized being such as it is 
impossible for an infant to exercise. How weak must 
that system be which presents to the public mind, the 
history of the baptism of households, as one of its most 
powerful arguments in favour of infant baptism ! 



SECTION VII. 

THE DISCIPLES AT EPHESUS. 

Acts xix. 1 " And it came to pass, that, while Apollos was at Corinth, Paul, 
having- passed through the upper coasts, came to Ephesus ; and 

2 finding certain disciples, He said unto them. Have ye received the 
Holy Ghost since ye believed ? And they said unto him. We have 

3 not so much as heard whether there be any Holy Ghost. And he 
said unto them, Unto what then were ye baptized ? And they said, 

4 Unto John's baptism. Then said Paul, John, verily, baptized with 
the baptism of repentance, saying unto the people. That they should 
believe on him which should come after him, tliat is on Jesus 

.0 Christ. When they heard this, they were baptized in the name of 
C the Lord Jesus. And when Paul had laid his hands upon them, 
the Holy Ghost came on them ; and they spake with tongues, and 
7 prophesied. And all the men were about twelve." 

This passage has been much controverted, as to its 
affirming the fact that these disciples of John were again 
baptized by the direction of Paul. The solution of this 



DISCIPLES AT EPHESUS. Ill 

difficulty depends wholly on the question whether the SECT, 
fifth verse is part of Paul's speech, or Luke's narration. ^^^• 
The scope and construction of the passage appears to me Question of 
somewhat to favour the latter hypothesis; while the fact of these"^ 
of this being the only allusion (if it be one) to a case, ^^sciples. 
which if it existed at all, must probably have occurred 
in numerous instances ; and the relation which th-e bap- 
tism of John manifestly sustains to the Christian dispen- 
sation, would lead me to infer that the former was the 
correct view of the passage. Whatever be the decision Does no^ 
of this question, it has no bearing on the subject before pres^eVt ^ 
us. When these persons were baptized by John, it was controversy 
by immersion, on profession of repentance and faith in 
a coming Messiah ; and if they were baptized a second 
time, they certainly had not then retrograded to a state 
of infancy, neither had the form of dipping been yet al- 
tered to that of sprinkling. It is only therefore an in- 
stance of the immersion or re-immersion of believers. 
Surely if it be a fact that Paul deemed it necessary these 
twelve brethren should be immersed a second time, it 
would be strange logic thence to argue that it is not 
necessary to be immersed at all !* 

The only divinely authorized church history has now Admissions 
been fully searched, and not a solitary instance of sprink- baptTst^" 
linor infants has been found either described or referred authors, 
to. Many poedobaptists are candid enough to admit this. 
Dr. Doddridge, in his Lectures on Ethics and Divinity, 
observes : " Some have apprehended that they have been 

a Calvin maintains that these disciples vi^ere not re-baptized. 
" For myself I grant that the baptism they had received was the 
true baptism of John, and the very same with the baptism of 
Christ; hut I deny that they were baptized again.'''' — Institutes, 
vol. ii. p. 433. 



112 ACTS OF THE APOSTLES. 

CHAP, able to trace such intimations at least of infant baptism, 
^^^- in the earliest ages of the church, as may to a high de- 
gree of probability prove it an apostolic and consequently 
a divine institution."^ This eminent poedobaptist clearly 
therefore admits that the practice is not to be found in 
the inspired history. 

Mr. Baxter'' is still more express ; " I conclude," says 

that celebrated divine, " that all examples of baptism in 

Scripture do mention only the administration of it to pro- 

^ fessors of saving faith ; and the precepts give us no 

other direction." 

Dr. Neander, of Berlin, admits unhesitatingly, that 
" it cannot possibly be proved that infant baptism was 
practised in the apostolic age. That mention is made 
of baptism in whole families," adds that distinguished 
ecclesiastical historian, '' proves nothing; for it does not 
follow that there were infants among them." "^ 

The admissions of other eminent poedobaptists will 
be found in a subsequent chapter. I close with a 
respectful appeal to every advocate of infant baptism, in 
the words of one of the most eminent of their own body, 
" to name one precept or exa3iple for baptizing any 
other" than " professors of saving faith." 

b Lect. CCI V. Miscel. Works, p. 403, London edit. 1830. 
<^ Right to Sacraments, p. 156. 
d Judd's Reply to Sluart, p. 194. 



THE EPISTLES. 113 



CHAPTER IV. 
TESTIMONY FROM THE EPISTLES. 

The biography of the evangelists, the history of Luke, C H A P. 
and the apostolic epistles, constitute that threefold cord . 



which cannot be broken, which binds our faith to the JJ^^ ^}^l^^' 
religion of Jesus. All the great doctrines of the gospel ^ 

are distinctly discernible in each of these departnaents of 
the temple of truth ; although in the former they appear 
as the seed, and in the latter as the full grown plant. 
With respect to the ordinance of the Lord's supper, its 
institution, as described by the evangelist — its practice, Luke xxii. 

IT Acts XX 

as stated in the Acts — and its proper administration as n^' i Cor. x. 
enforced in the epistles, are all in perfect accordance. ^9' ^^^^^•' 
It is equally admitted by all that this threefold testimony 20-34. 
affirms beyond all doubt, the immersion of believers, as 
the command of Christ, the practice of the apostles, and 
the subject of these epistolary exhortations. So much 
is not pretended by any respecting either the immersion 
or sprinkling of infants : two of the cords have already 
been found wanting ; it remains, however, to search the Is there any 
epistles to ascertain if in their numerous doctrinal <ifgu- ^J i^fam^^^ 
ments or practical exhortations, the baptism of infants ^.^P^^^"^ i" 
be not at least once incidentally referred to. The be- ties? 
liever in this practice as a solemn act connected with 
the salvation of the souls of his children, and required 
by his church as a most Important duty, will reasonably 
expect to find that its practice has been enforced, and its 

10* 



114 TESTIMONY FROM 

CHAP, neglect deprecated, by the inspired watchmen of Zion, 
^^' especially by him who pathetically expresses himself, 
that " the care of all the churches" came upon him. 
The pious poedobaptist will be but the more confirmed in 
this assurance when he reflects how very minute are the 
practical injunctions of the apostles respecting the rela- 
tive duties of parents and children. — Not to detain the 
inquirer longer from the investigation, I shall, in one 
view, place every passage in the epistles, relating to this 
subject, before him. 

Rom vi. 3 *' Know ye not, that so many of us as were baptized into Jesus 

4 Christ were baptized into his death ? Therefore we are buried 
with him by baptism into death ; that like as Christ was raised up 
from the dead by the glory of the Father, even so we also should 

5 walk in newness of life. For if we have been planted together in 
the likeness of his death, we shall be also in the likeness of his 

6 resurrection : Knowing this, that our old man is crucified with 
him, that the body of sin might be destroyed, that henceforth we 
should not serve sin." 

Col. ii. 12. "Buried with him in baptism, wherein also ye are risen with 

him through the faith of the operation of God, who hath raised him 

from the dead." 
Ephes. iv. 5 » One, Lord, one faith, one baptism." 
1 Cor. X. 1. " Moreover, brethren, I would not that ye should be ignorant 

how that all our fathers were under the cloud, and all passed 
2 through the sea ; and were all baptized unto Moses, in the cloud 

and in the sea." 
ch. xn. 13. " For by one Spirit are we all baptized into one body, whether 

we be Jews or Gentiles, whether we be bond or free ; and have 

been all made to drink into one Spirit." 
ch. XV. 29. " Else what shall they do which arc baptized for the dead, if the 

dead rise not at all ? why are they then baptized for the dead." 
Gal. iii. 27. "For as many of you as have been baptized into Christ have put 

on Christ." 
1 Pet. iii. 20 " Which sometime were disobedient when once the long suffer- 
ing of God waited in the days of Noah, while the ark was a pre- 
21 paring, wherein few^ that is, eight souls, were saved by water. The 

like figure whcreunto even baptism doth also now save us, (not the 



THE EPISTLES. 115 

putting away of the filth of the flesh, but the answer of a good con- CHAP. 
science toward God,) by the resurrection of Jesus Christ." IV. 



Ill these passages is there aught that favours sprin- Testimony 

kling ? The figurative expression, " baptized unto Moses quity and^' 

in the cloud, and in the sea," has already been demon- ^°^^ ]?°.' 

•^ derndivmes 

strated to have no reference to any such process ; and to immer- 

the same can be said of the baptism of the Spirit. But fer?ed lo^ln 

while there is not a shadow of an argument as:ainst im- ^^"\;\^- .. 

^ * and Col. xii. 

mersion, is there no assurance that this was the mode 
practised by the apostles 1 Have all the Fathers,* and 
Tillotson, Seeker, Wall, Doddridge, Scott, Wells, 
Whitby, Towerson, and Macknight, with Tindal, Calvin, 
Luther, Grdtius, and Tholuck, and the whole catalogue 
of German critics, all poedobaptists, been in error in 
supposing that the '' burying into baptism," spoken of 
by Paul in his epistle to the Romans and the Collos- 
sians, has a distinct reference to the mode of baptism in 
the apostolic age ? Tindal, one of the morning stars of 
reformation, and earliest translator of the Bible, says, 
justly, that the " plungeynge in the water signifieth the 
death of Christ ; and our pulleynge out again, his resur- 
rection." Quotations from all the authors named, might 
readily be given ; but as many have already been intro- 
duced in Chapter I. Section ix, and as the question of 
mode will again come under consideration in that por- 
tion of the work which treats of the history of baptism 

a The author of the Apostolic Constitutions says " baptism was 
given to represent the death of Christ, the water his burial." — 
Const. Apost. lib. iii. c. 17. 

St. Chrysostom proves the resurrection from the apostolic mode 
of baptism. " Our being baptized and immergcd in the water, and 
our rising again out of it, is a symbol of our descending into hell, 
or the grave, and of our returning from them."— C^ry^. Horn, xi. 
1 Cor. p. 689. 



116 TESTIMONY FROM 

CHAP, from the uninspired writings, I shall leave this branch 

^j of the argument for the far more important question of 

the proper subjects of baptism. Do the passages quoted 

sustain believers in baptism? JDo tliey not by just iin- 

'plication deny the existence of any other baptism 1 

The pas- Concerning these Romans whom Paul addresses as 

Romans baptized, he affirms that their " old man is crucified ;'' 

excludes ^}^^^ jg ^j^^t such is their solemn avowal made in baptism. 

infants. \ ... 

Can this be affirmed respecting baptized infants ? The 
most ancient poedobaptist churches — the Roman and 
Greek — rather than appear to separate the sign from 
the thing signified, most strangely dare to affirm that the 
child has " renounced the world, the flesh, and the 
devil ;" the episcopal church arranges for some one to 
undertake a most terrible responsibility, and declares the 
child shall do so ; but other churches without cover or 
pretence affix the sign where they admit there is no pos- 
session of the thing signified, and hence are driven to I 
deny or obscure the true import of this holy ordinance. 
Also those In writing to the Colossians, Paul connects baptism 
^an^s! Co-'"'' inseparably with the " faith of the operation of God." 
rinthians, Jn his epistles to the Ephesians, Corinthians and Gala- 

Lphesians, . * • • • /- i mi m 

and Gala- tians, the same association is found. The affirmation 
^^^^^' in the latter is peculiarly forcible, so as to render it cer- 

tain that no infants had been baptized in the Galatian 
churches. — Not only is there no positive allusion to 
the baptism of infants, which is needful to justify the 
practice ; but the Holy Ghost has seen fit, in condescen- 
sion to the foreseen and unfortunate condition of many 
of the children of God, to do more than can be justly 
required of any human teacher, he has directed the 
Thenega- mind of Paul to an assertion which cAearW p?'ores the 
^^^ ^^^^^'^' negative — that there could be none in the church he is 
writing to, who had been baptized in the unconscious 



THE EPISTLES. 117 



state of infancy. The declaration of the apostle is that CHAP. 
as many as had been baptized had " put on" (endusasihe) ^^' 



Christ. The force of this term will be apprehended by ^^".^"S °^ 

T-» ••• Christ. 

referrmg to Romans xni. 12, 14 : " Let us therefore cast Gal. iii. 27. 
off the works of darkness, and let us put on the armour of ''"^^^^'^^'^' 
light;" "not in strife and envying, but put ye on the Lord 
Jesus Christ, and make not provision for the flesh, to ful- 
fil the lusts thereof:" and Eph. iv. 24, "Put ye on the 
new man, which after God is created in righteousness 
and true holiness." I ask then, is it not the affirmation of 
Paul, that " as many" as had been baptized in the con- 
gregation he was addressing had professed to be " new 
creatures in Christ Jesus V In the verse preceding he 
affirms that they were " all the children of God by faith 
in Christ Jesus." — Can any poedobaptist minister address 
his congregation thus ? Can he say, " As many of us 
as have been baptized into Christ have put on Christ?" 
On the contrary, except in a very few instances, the 
members of pogdobaptist churches have never " put on 
Christ" in baptism. Could we believe, what the more 
corrupt churches tell us, that Christ was put on their 
members in their infant baptism, it still would not be 
their act of putting on Christ, which is the act Christ 
requires of every believer. But few who will read 
this book believe that monstrous and soul-deceiving 
error of baptismal regeneration. Evangelical poedobap- 
tists do not profess either that their members have put 
on Christ, or that Christ has been put on them in bap- 
tism ; and to any mind, that can free itself from the 
shackles of prejudice sufficiently to let common sense 
have " free course," it will be apparent, that any per- 
S071 2vho lias not ^^ put on ChrisV in baptism has not 
been baptized at all. Oh ! that the scales might fall from 



118 TESTIMONY FROM 

CHAP, every eye, and the lamentable fact that so many sincere 
^^' Christians remain without Christian baptism might no 
longer stain the page of ecclesiastical history ! If these 
brethren, beloved in the Lord, were de?iied baptism, 
how cruel would they deem it ! Is the cruelty the less 
because it is inflicted by themselves ? 
One bap- The assertion of the apostle in his epistle to the Ephe- 

EpTes iv 5 ^^^^ church, that as there is "one Lord, one faith," so 
there is " one baptism," bolts the door on error after 
it has been closed. It is matter of astonishment and 
devout grief, that with this passage viewed in connection 
with the foregoing, any Christian should still remain in 
error. If there is " one baptism," which consists in " put- i 
ting on Christ ;" then that w^hich claims to be baptism, ■ 
and yet does not include a putting on Christ, must 
clearly, if it is baptism at all, be another kind of baptism, 
essentially different from the former. But however in 
the Jewish ritual there might be " divers baptisms" — di- 
vers immersions of pots, beds, men, and women ; in J 
the Christian dispensation there is but '' one immersion," 
that of " a profession of repentance towards God and 
faith in Jesus Christ." Let me ask, what is necessary 
to constitute 07ie7iess ? In one case baptism is requested i 
by the candidate — in the other he neither knows nor f 
cares any thing about it ; in the one the subject is active, 
'* going down into the water" — in the other passive, car^ 
ried to the font ; in the one the baptized makes a solemn 
renunciation of sin and avowal of faith in Christ — in the 
other he neither avows or disavows any thing ; in the 
one the candidate " comes up out of the water," and 
" goes on his way rejoicing" — in the other he is borne 
away utterly unconscious of what has been doing. Is 
this identity? Is this '' one faith, one baptism ?" No; 



THE EPISTLES. 119 

clearly two baptisms — one with faith, the other without CHAP, 
faith/ * ^^' 



The phrase, *^ baptized for the dead," has been the Baptism for 
subject of much controversy among commentators. Dr. i (j^y xv.29. 
Doddridge, the soundness of whose judgment is ordina- 
rily equal to the extent of his research, prefers " in the 
room of the dead." Macknight thus paraphrases the 
passage ; " What shall they do who are immersed in 
sufferings for testifying the resurrection of the dead, if 
the dead rise not at all ?" He adds in a note, " baptism 
being an emblematical representation of the death, burial, 
and resurrection, not only of Christ, but of all mankind, 
it was fitly made the rite of initiation into the Christian 
church ; and the person who received it, thereby publicly 
professing his belief of the resurrection of Christ and of 
the dead, might with the greatest propriety be said to 
have been baptized for the dead ; that is, for his belief of 
the resurrection of the dead." Candid, indeed, for a 
poedobaptist ! May we not be allowed to differ from 
Calvin. Has not the " alteration" of baptism lost the 
" substance" as well as the '' form ?" Are infants bap- 
tized for their belief in the resurrection of the dead ? 

The sentiment of the passage in the epistles relating Answer of 
to baptism is in perfect unison with all that have V^^^' linence^^'^^' 
ceded. Peter reminds the Christians to whom he was 
writing, that baptism was eminently instrumental in our 
salvation, (" not the putting away the flesh of the flesh, l Pet. iii. 21 
but the answer — eperotema, profession — of a good con- i7ripa)T},/uci. 
science tow^ards God,") being a lively emblem of the 

* Let it ever be remembered that all our poedobaptist friends 
admit immersion on profession of fuith to be baptism. Can any 
man, contemplating this point with candour, bring himself to 
believe that the sprinkling an unconscious babe is one and the 
same baptism with the former. 



120 TESTIMONY FROM 

CHAP, resurrection of Jesus Christ, on which great fact our 



IV 



salvation is entirely dependent. Here most clearly the 
mode is immersion, and the subject a true believer. 
Immersion, because the sprinkling a few drops of water 
could not have effectuated a literal cleansing of the flesh ; 
as it is here implied that baptism did ; immersion, 
because associated with the deluge — (true it rained, but 
yet all will admit that the world was immersed beneath 
the flood that covered the highest hills ;) — immersion, 
because the emersion or resurrection of Christ is referred 
to. The subject of baptism is a believer, because it is 
the testimony of a good conscience ; the conscience cer- 
tainly of the person baptized. Dr. Doddridge observes, 
in his note on this passage, " a courageous readiness in 
the performance of duty, and even in suffering persecu- 
tion for the sake of truth, was absolutely necessary in 
order to maintain that good conscience, to which, in their 
baptism, they professed so much regard, and to the ex- 
ercise of which they so solemnly engaged themselves." 
If poedobaptists desire to have that testimony of a good 
conscience to which Peter refers, they must, according 
to the statement of their own eminent divine, make "in 
tkei?' baptism'''' those '• solemn professions" of which he 
speaks.^ 
Review of Our examination of the inspired writings, so far as 

the investi- . . ^ n ^ i • r^ ^ • 

gation. they m truth refer to the subject of baptism, is now 
brought to a close. Has either the immersion or 

b If the inquirer after truth on the subject of baptism will bear 
it in mind, he cannot fail, in reading Luther, Calvin, Baxter, Dodd- 
ridge, Wesley, Clarke, and others, to perceive the frequent self- 
contradictions which abound in their writings, arising from their 
speaking of two baptisms essentially different from each other, as 
though they were one and the same. For an instance, see the 
extracts from Calvin, in chap. v. sect. i. 



THE EPISTLES. 121 

sprinkling of babes, been directed^ recorded^ or even CHAP. 
cdluded to 1 The Acts are as clear of the fact^ as the ^^- 
gospels of the command; and the epistles are as free 
from all suspicion of referring to the baptism of infants 
as a parental duty, as they are from enjoining it upon 
the babes themselves. Why should our esteemed friends 
be " wise above what is written V Is not the grand 
principle, the foundation of true religion, '' the Scrip- 
tures, and the Scriptures alone^ the religion of protest- 
tants," greatly endamaged by adopting as an institution of 
the church, a rite which, in the opinion of the most 
learned and most pious of their own denominations, has 
neither the command of Christ, nor the practice of his 
apostles to sustain it.^ It is not only devoutly to be 
wished, but reasonably to be anticipated, that the mists 
which have beclouded the minds of thousands, will 
rapidly clear away. That I may leave nothing unat- 
tempted which has so happy a tendency, I shall notice 
in the succeeding chapter some portions of Scripture 
which have been, erroneously, presumed to relate to the 
subject under consideration. 

c " No article of worship, discipline, g^overnment or opinion, whicli, 
however well attested, as belonging even to the apostolic churches 
of the first century, if no where alluded to, or enjoined, in the in- 
spired scriptures, can be binding upon the church in after-times ; 
for we adhere to the belief, and on this very ground renounce 
Romanism, that, whatever our Lord intended to be of permanent 
observance in his church, he has caused to be included in the ca- 
nonical writings; for we may religiously believe that all points, at 
once of great moment, and of universal application, are so affirmed 
in scripture as to carry the convictions of every humble and docile 
mind." — Ancient Christianity^ ^c. by Isaac Taylor^ p. 87. 

11 



122 VARIOUS PASSAGES. 



CHAPTER V. 

VARIOUS PASSAGES ERRONEOUSLY PRESUMED 
TO REFER TO BAPTISM. 

SECTION I. 

CIRCUMCISION. 



CHAP. The rite of circumcision has, in fact, never been 
^' connected in the Sacred Writings with that of baptism ; 



Circumci- but the advocates of poedobaptism have assigned that 



Eion. 



baptism came in the place of circumcision ; and from a 
series of unfounded analogies, derive the main support 
of their system from this source. That I may not mis- 
represent on this point, Dr. Woods shall speak for him- 
self and his brethren ; — 
Dr. Woods' '' The position which has been maintained by the ablest 
ordie^°^ writers, and which I shall endeavour to defend, is, that 
argument, haptisni comes in the place of circumcision. This posi- 
tion is not founded so much on any particular iexi^ as on 
the general representations of Scripture, and the nature 
of the case. When God adopted Abraham and his pos- 
terity to be his peculiar people, he commanded them to 
be circumcised ; and it appears from the representations 
of Moses and Paul, that those who received this rite, 
were under special obligations to be holy. Circumci- 
sion was, then, a sign put upon Abraham and his seed, 
showing them to be ^ peculiar people^ under peculiar ob- 



CIRCUMCISION. 123 

ligations to God, and entitled to pecular blessings. Just SECT, 
so baptism is a sign, put upon the people of God under I- 
the new dispensation, signifying substantially the same 
obligations and blessings, as those which were signified 
by circumcision ; — the same, I say, substantially^ though 
in some circumstances different. If then circumcision Baptism 
was a rite, by which persons were admitted into the so- com^^in the 
ciety of God's people, and set apart for his service, un-V^^^^.^^^^^' 

'' . , . . ... cumcision. 

der the former dispensation ; and if circumcision is set 
aside, and baptism is the appointed rite, by which per- 
sons are admitted into the society of God's people, and 
consecrated to his service, under the new dispensation ; 
it is evident that baptism has succeeded in the place of 
circumcision. We cannot but be satisfied with this con- 
clusion, if the sign of one of these rites was, in all im- 
portant respects, the same as of the other ; and particu- 
larly, if they were both appointed, as a seal of the same 
general promise of God to his people, and of the same 
general relation of his people to him. 

" Now if baptism comes in the place of circumcision. And there- 
and is, in the most important respects, designed for the ch^j^^ren of 
same purpose ; we should think there must be some simi- believers 

1 . \ 1 . 11. 1- • . entitled to 

larity between them in regard to their application. And it. 
what is the natural conclusion respecting the children 
of believers ? Plainly this ; that as the children of Abra- 
ham, the father of believers, and the children of all pro- 
selytes to the true religion, were formerly circumcised ; 
so the children of all believers are now to be baptized. 
This must be our conclusion, unless the word of God ex- 
pressly forbids infant baptism, or unless there is some- 
thing in the nature and design of baptism which makes 
it manifestly unsuitable to apply it to infant children." 
In maintaining this position. Dr. Woods and his com- 



124 VARIOUS PASSAGES. 

C II A P. peers have followed the great founder of presbyterianism ; 
V. or rather have suffered themselves to be enveloped in the 



Calvin's mist which the false position he assumed on this point, 
cumcision SO contrary to all his theological tenets, compelled him 
and bap- ^^ throw around this subject. " For as circumcision was 

lism. ^ 

a pledge to the Jews," says Calvin, " by which they 
were assured of their adoption as the people and family 
of God, and on their parts professed their entire subjec- 
tion to him, and therefore was their first entrance into 
the church : so now we are initiated into the church of 
God by baptism, are numbered among his people, and 
profess to devote ourselves to his service. Hence it is 
evident beyond all controversy, that baptism has suc- 
ceeded in the place of circumcision. 
His claim " Now if it be inquired, whether baptism may rightly 
be administered to infants, shall we not pronounce it an 
excess of folly, and even madness, in any one who 
resolves to dwell entirely on the element of water and 
the external observance, and cannot bear to direct his 
thoughts to the spiritual mystery ; a due consideration of 
which will prove, beyond all doubt, that baptism is justly 
administered to infants, as that to which they are fully 
entitled 1 For the Lord in former ages did not favour 
them with circumcision without making them partakers 
of all those things which were then signified by circum- 
cision. Otherwise, he must have deluded his people 
with mere impostures, if he deceived them by fallacious 
symbols ; which it is dreadful even to hear. For he 
expressly pronounces that the circumcision of a little 
infant should serve as a seal for the confirmation of the 
covenant. But if the covenant remains firm and un- 
moved, it belongs to the children of Christians now, as 
much as it did to the infants of the Jews under the Old 



CIRCUMCISION. 125 

Testament. But if they are partakers of the thing signi- SECT, 
fied, why shall they be excluded from the sign."^ ^' 



So far as Calvin is concerned, he answers himself so Calvin's 
effectually, that it will be difficult for the reader to be- {,^^felf. 
lieve the following sentiments could be found within a 
few pages of those already quoted. 

" Baptism is a sign of initiation, by which we are ad- 
mitted into the society of the church, in order that being 
incorporated into Christ, we may be numbered among 
the children of God. Now it has been given to us by 
God for these ends, which I have shown to be common 
to all sacraments ; first, to promote our faith towards 
him : secondly, to testify our confession before men. 
We shall treat of both these ends of its institution in 
order. To begin with the first : from baptism our faith 
derives three advantages which require to be distinctly 
considered. The first is, that it is proposed to us by the 
Lord as a symbol and token of our purification, or to 
express my meaning more fully, it resembles a legal in- 
strument properly attested, by which he assures us that 
all our sins are cancelled, effaced, and obliterated, so 
that they will never appear in his sight, or come into his 
remembrance, or be imputed to us. For he commands 
all who believe to be baptized for the remission of their 
sins. Therefore those who have imagined that baptism 
is nothing more than a mark or sign by which we pro- 
fess our religion before men, as soldiers wear the insig- 
nia of their sovereign as a mark of their profession, 
have not considered that which was the principal thing 
in baptism ; which is, that we ought to receive it with 
this promise, ' He that believeth and is baptized, shall be 
saved.' The last advantage which our faith receives from 



•^&^ 



a Inslitutcs, vol. ii. p. 439, 
11* 



126 VARIOUS PASSAGES. 

CHAP, baptism, is the certain testimony it affords us, that we 
^' are not only engrafted into the life and death of Christ, 
but are so united as to be partakers of all his benefits. 
For this reason he dedicated and sanctified baptism in 
his own body, that he might have it in common with us, 
as a most firm bond of the union and society which he 
has condescended to form \^ith us : so that Paul proves 
from it, that we are the children of God, because we 
have put on Christ in baptism." ^ 

Is an infant then so "engrafted into the life and death 
> of Christ," and " so united as to be partaker of his be- 
nefits ?" Calvin believed that all who were " so united " 
were ultimately saved : did he imagine that all baptized 
in infancy were ultimately saved ? 
The A bra- As the argument derived from the Abrahamic cove- 
venant. n^iui is the main pillar of infant baptism, it is desirable 
that the reader should have the covenant plainly before 
him. 

Gen. XV. 18 " In that same day the Lord made a covenant with Abram, saying", 
Unto thy seed have I given this land, from the river of Egypt unto 

19 the great river, the river Euphrates : TlieKenites, and the Kcniz- 

20 zites, and the Kadmonites, and the Hittites, and the Perizzites^ 

21 and the Rephaims, and the Amorites, and the Canaanites, and the 
Girgashites, and the Jebusites." 

Ch. xvii. 1 "And when Abram was ninety years old and nine, the Lord ap- 
peared to Abram, and said unto him, I am the Almighty God ; walk 

2 before me, and be thou perfect. And I will make my covenant be- 

3 tween me and thee, and will multiply thee exceedingly. And Abram 

4 fell on his face: and God talked with him, saying. As for me, be- 
hold my covenant is with thee, and thou shalt be a father of many 

5 nations. Neither shall thy name any more be called Abram, but 
thy name shall be Abraham ; for a father of many nations have I 

6 made thee. And I will make thee exceeding fruitful, and I wnll 

7 make nations of thee ; and kings shall come out of thee. And I 
will establish my covenant between me and thee, and thy seed a^er 

^ Institutes, vol. ii, p. 422, 3, 5. 



CIllCUMCISION. 127 

thee, in their generations, for an everlasting covenant ; to be a God SECT, 
unto thee and to thy seed after thee. And I will give unto thee, I. 



and to thy seed after thee, the land wherein thou art a stranger, all Gen xvii. 8 
the land of Canaan, for an everlasting possession ; and I will be 
their God. 

"And God said unto Abraham, Thou sbalt keep my covenant 9 
therefore, thou and thy seed after thee, in their generations. This 10 
is my covenant, which ye shall keep between roe and you, and thy 
seed after thee; Every man-child among you shall be circumcised. H 
And ye shall circumcise the flesh of your foreskin ; and it shall be 
a token of the covenant betwixt me and you." 

It will be observed that when this covenant was first Fnmin\y a 
announced, its terms solely related to the grant (and de- coTeiiant. 
iinition of the boundaries) of the land of Canaan to the 
descendants of Abraham, by his promised son Isaac. 
The only difference existing between this first annuncia- 
tion and the terms in which, in the second instance, the 
same covenant is expressed, (when the seal of circumci- 
sion was instituted,) is, that in the latter case they are 
more full of assurance of the divine favour and blessing. 
That it was a part of this covenant, though very indirectly 
expressed, that Christ should descend from Abraham, I 
willingly admit ; as also that the ultimate conversion of 
the Jews is indirectly included ; although the apostle Paul 
seems to intimate that this may be regarded as the result 
of a " new " rather than of the old covenant. But what- Heb. viii. 
ever may be the extent of the blessing incidentally in- '^~^^' 
eluded, or typically shadowed forth, the direct object of 
the covenant is the conveyance to the descendants of 
Abraham of the land of Canaan for '' an everlasting 
possession ;" and the institution of the rite of circumci- 
sion as a sign of acquiescence in that covenant on the 
part of the Israelites. 

The position I maintain is, that the Abrahamic cai/'f?- Never abro 
nant has never been abrogated; and that in fcict the^^^ 



128 VARIOUS PASSAGES. 

CHAP, seal of that covenant has been punctually fulfilled on 
^' the part of the Jews to the present day ; that conse- 
quently under that covenant their title to the land is still 
valid ; and that the time is rapidly hastening when their 
actual re-occupancy will terminate this dispute. 

I am aware that those who have never investigated 
the subject of the restoration of the Jews, will hesitate 
to admit the force of this argument ; but surely all those 
poedobaptists who believe in that restoration, must be- 
lieve it to be in virtue of the original covenant respecting 
Rom. xi. 29. which Paul says, '' the gifts and callings of God are 
without repentance ;" and these brethren (and they are 
many and increasing) ought at once to agree with me, 
tliat as neither tlie covenant nor circumcision^ its seedy 
have go7ie out^ tJierefore baptisiii has not come i?i the 
place of circumcision. 
Objections If any should urge that the Epistle to the Hebrews 
an>\vere . ^|^j,j^g |-|^^|. ^j^^ Mosaic economy has vanished away, I 
admit it ; but the Mosaic is not the Abrahamic : although 
the latter was incorporated with the former for a season, 
it never partook of its temporary character ; and while 
sacrifices perished with the temple, circumcision has 
continued to exist. If it be still urged that Paul was 
justly vehement against the circumcising of the Gentiles, 
as bringing them under obligation to " keep the whole 
law," it is replied, that it w^as as an initiation to the 
Mosaic covenant, and not as the seal of the Abra- 
hamic, that it was required of the Gentiles by the Ju- 
daising teachers. It is also to be observed, that, while, 
as the apostle of the Gentiles, Paul repelled with indig- 
nation the attempt of the Jewish party on the liberty of 
the Christian church, he never gave the least intimation 
that the Jews should desist from circumcising their chil- 
dren. Paul was, indeed, accused by his enemies of 



CIRCUMCISION. 129 

teaching that the Jews were << to forsake Moses," and SECT. 

" that they ought not to circumcise their children ;" but ^• 

the brethren at Jerusalem suggested the propriety of his 

taking an opportunity to conform him.self to one of the 

Mosaic customs, that "all might know that the things Acts xxi. 24. 

whereof they were informed of thee, are nothing." It 

is evident, therefore, that the apostles did not teach the 

Jews to abandon circumcision ; and that as the Jew 

still held to circumcision, and the Gentile had never 

adopted it, that in neither case could baptism have 

" come in place of circumcision." 

The restoration of the Jews, which the apostle affirms 
will be •' as life from the dead," will probably be the 
main instrumentality of healing the divisions of the 
church, as well as successfully disseminating the gospel 
among the heathen : and the first great work of healing 
will be the removal of this widely diffiased error from 
the minds of Christians. When the covenant of Abra- 
ham, of which God has never " repented," receives its Rom. xi. 29. 
grand fulfilment, pogdobaptist divines will feel ashamed 
of their following in the footsteps of their illustrious pre- 
decessors of Rome, in intermingling Judaic peculiarities, 
(into which they had no right to intrude,) with the strictly 
spiritual dispensation of the gospel of Jesus Christ. 

This position of the advocates of infant baptism, that Abrahamic 

the children of believers have a right to baptism, on the^^^^jjg"^ 

ground of their interest with their parents, in the " cove- covenant 
^ ^ . . of grace. 

nant of grace, the covenant of redemption," is untenable 

for other reasons. They maintain, indeed, that not all 

infants, but " those only whose parents, or one of whose 

parents, we should be authorized to baptize, in case 

baptism had not been before administered."*^ In other 

c The Right of Infants to Baptism, By H. F. Burdcr, London, 
1822, p. 36. 



130 



VARIOUS PASSAGES. 



Fa P. 

V. 



chapters of this work it will be shown that such infanti 
baptism as this is a very late innovation^ totally o 
posed to the much more benevolent poedobaptism of 
the Fathers ; also that this departure from the order 
of God's house has an injurious effect on the faith 
of the household : it is only here necessary to point 
out that the assumption that the covenant of grace 
and the covenant of Abraham are identical is utterly 
fallacious. Yet this is one of the main pillars of this 
temple of error. Dr. H. F. Burder says, " Infants 
are to be baptized solely on the ground of connec- 
tion with their parents ;" ^ and this connection is affirmed 
to be of a spiritual nature : " It is a connection in the 
covenant of grace, the covenant of redemption, the ever- 
lasting covenant, embracing all that man can desire, 
and all that Jehovah can impart."® In this matter 
the premises are false, and of course the conclusion 
fails : the covenant of Abraham is not the covenant of 
grace, for the following reasons : — 

1. The covenant of grace was made with Christ be- 
fore the foundation of the world ; the covenant of Abra- 
ham two thousand years afterwards. 

2. The covenant of grace, from the beginning of the 
world, till the time comes " that the saints possess the, 
kingdom" is purely spiritual ; that of Abraham is in its 
first formation 'purely temporal, and in its enlarged re- 
newal, spiritual blessings are only incidentally included. 

3. There are but two spiritual covenants in which 
man's immortal interests are concerned — that of works 
and that of grace. Of the last the blood of Christ is 

1 Cor. xi. 25. the seal: "This cup is the new covenant in my 
blood ;" out of this covenant none can be saved. If the 



The cove- 
nant of 
grace from 
everlasting. 

Purely 
spiritual. 



But two 

spiritual 
covenants. 



Burdcr's Right of Infants to Baptism, p. 7. 



Ihid. p. 7. 



CIRCUMCISION. 131 

covenant of grace was commenced with Abraham, all the SECT, 
inhabitants of the world for two thousand years are con- ^- 
signed to inevitable perdition. 

4. For four thousand years the partakers of the bless- Partakers of 
ings of this covenant were not required, or authorized, to covenant"^ 
form themselves into any distinct body. Dr. Woods ^^^®i^^^"^ 

^ '' '' ^ external dis- 

lays great stress on the idea that the Israelites were re- tinction till 
quired to be " holy :" but does he believe that personal of^christ"^ 
spiritual holiness was the ground of the separation of the 
descendants of Abraham from the other nations ? On 
the contrary, were not the Sadducees, who even disbe- 
lieved in a future state, (a belief in which is certainly 
never required by the law of Moses,) equally members 
of the Jewish hierarchy with the Pharisees, and even 
with devout believers ? They were a nation " holy," 
that is " separated," unto the Lord, from all other nations; 
but there was never any separation of those who hated 
sin and were looking for the Messiah as a spiritual de- 
liverer, till the days of John the Baptist. Then, and 
not till then^ the partakers of the covenant of grace were 
directed to come out from the unbelieving world, both 
Jewish and Gentile, and were ultimately formed, under 
the authority of Christ and his apostles, into a distinct 
spiritual organization. The covenant with Abraham 
made no alteration with respect to real piety being a 
ground of visible distinction ; this matter remained as it 
had been in the times of the patriarchs, or even, so far 
as we have any information, of the antediluvian age. 
First, for four thousand years the people of God are 
left hid in the world ; — then they are organized into a spi- 
ritual body, (which, for nearly two thousand years has 
been persecuted either by pagan, papist, or protestant \f 

^ Without referring to the New England persecution of John 
Rogers, shall I be deemed uncharitahle if I say, that as pocdobap- 



132 VARIOUS PASSAGES. 

CHAP, yet one more change awaits those who have a ''part 
^' and lot in this everlasting covenant," that which will unite 
temporal power with spiritual organization, when " the 
greatness of the kingdom under the whole heaven shall 
be given to the people of the saints of the Most High." 
Typical One source of misapprehension respecting the cove- 

t^he Abra- i^^nt of Abraham, is mistaking its typical and emblema- 
^^"^'^^°^®"tical application for one of a literal character. "Thy 
seed," says the apostle, that is (typically) " Christ." 
As the covenant of Abraham secured to him a numerous 
natural posterity on account of his obedience, so the 
covenant of grace, made between the Father and the 
Son, secured to the latter a numerous spiritual seed : 
" He shall see of the travail of his soul, and be satisfied." 
Again ; — as the covenant with Abraham secured the title 
to Canaan to his posterity, so does the covenant of grace 
in Christ, secure to believers in him their title to the hea- 
venly Canaan. 
Argument In order to prevent the misapplication of any of his 

of Paul re- . . , ^ . . ^ i i 

ppecting the reasonmgs respecting the transactions between God and 
Abrahnmic Abraham, the apostle Paul is especially careful to extend 

the analogy to none but to those who are personally 

possessed of Abraham's faith. 

Rom. iv. 3 "For what saith the Scripture? Abraham believed God, and it 
4 was counted unto him for righteousness. Now to him that worketh 

8 is the reward not reckoned of grace, but of debt. . . "Blessed is the 

9 man to whom the Lord will not impute sin. Cometh this blessed- 
ness then upon the circumcision only, or upon the uncircumcision 
also? for we say that faith was reckoned to Abraham for righte- 

lOousness. How was it then reckoned? when he was in circumci- 



tism began its official career under Augustine by "cursing," so it 
seems determined to finish it with persecution, as the imprison- 
ment of the devoted Oncken by the protestant poedobaptist senate 
of Hamburg testifies. 



CIRCUMCISION, 133 

sion, or in uncircumcision ? Not in circumcision, but in uncircum- SECT, 
cision. And he received the sign of circumcision, a seal of the I. 

ri2:hteousness of the faith which he had vet beinff uncircumcised : r ; 7~ 

1 . . , . , r. ^ r> ,1 1 1 1 T- , i , tiom. iV. 11 

that he might be the father of all them that believe, though they 
be not circumcised ; that righteousness might be imputed unto 
them also : and the father of circumcision to them who are not of 12 
the circumcision only, but who also walk in the steps of that faith 
of our father x\braham, which he had being yet uncircumcised. . . . 
Therefore it is of faith, that it might be by grace; to the end the 16 
promise might be sure to all the seed : not to that only which is of 
the law, but to that also which is of the faith of Abraham, who is 
the father of us all. . . . Now, it was not written for his sake alone 23 
that it was imputed to him ; but for us also, to whom it shall be 24 
imputed, if we believe on him that raised up Jesus our Lord from 
the dead ; who was delivered for our offences, and was raised again 25 
for our justification." 

" And the Scripture, foreseeing that God would justify the heathen Gal. iii. 8 
through faith, preached before the gospel unto Abraham, saying, 
in thee shall all nations be blessed. So then, they which be of faith 9 

are blessed with faithful Abraham That the blessing of Abra- 14 

ham might come on the Gentiles through Jesus Christ ; that we 
might receive the promise of the Spirit through faith, . . . Now, to 16 
Abraham, and his seed were the promises made. He saith not, 
and to seeds, as of many ; but as of one, and to thy seed, which is 
Christ. . . . For as many of you as have been baptized into Christ 27 
have put on Christ. There is neither Jew nor Greek, there is nei- 28 
ther bond nor free, there is neither male nor female : for ye are all 
one in Christ Jesus. And if ye be ChrisVs, then are ye Abraham's 29 
seed, and heirs according to the promise.'* 

It is suggested to those who have been accustomed to de- Those only 
rive their authority for infant baptism from the Abrahamic jy possess 
covenant, whether in these passages there is the least ap- J^|^^|; ^P^*^^" 
pearance of any of the uncircumcised being regarded by lated to 
the apostle as sustaining any relation to Abraham, ex- 
cept they actually possess the faith which Abraham 
exercised? " If we believe in Christ," is the constant 
tenor of the apostle's argument, as the condition of being 
included in the blessedness which Abraham possessed. 

12 



134 VARIOUS PASSAGES. 

CHAP. But it is alleged, that as circumcision, which was the 
^^- " sign," and «* seal of the righteousness of faith which 
he had, being yet uncircumcised," was given to the na- 
tural children of Abraham ; so baptism, the sign of the 
believer's faith, should be given to his natural chil- 
dren. This misapplication of the apostle's argument 
arises from a great misapprehension in extending circum- 
cision as a " sign of faith" to the descendants of Abra- 
ham, instead of limiting it in tins loarticular to Abraham 
himself. Let it be observed, that this seal of the cove- 
nant was given to all Abraham's servants, as well as his 
children. Were all who were bought with Abraham's 
money possessed of Abraham's faith ? The wild youth 
Ishmael, (who was soon after cast forth for mocking the 
son of promise,) had he his father's faith ? Circumci- 
sion was a sign o^ faith to Abraham, but not to his pos- 
terity. On his part it was a voluntary act — in the case 
of others it was involuntary or compulsory. It was to 
them all a sign (a very plain one too) of Abraham's 
faith ; and administered to them all, from eight days old 
and upwards, whether they had faith or not. When 
parents are converted, are their grown-up children and 
the servants of the family to be baptized ? TJiere is the 
same authority for baptizing all these^ as for baptizing 
bdbes^ on the ground of circumcision. When poedobap- 
tists venture to carry out their own principles, further 
argument may be necessary ; till then, upon the princi- 
ples of logical induction, circumcision avails them no- 
thing, because it proves too much, " If ye are Christ's, 
then are ye Abraham's seed;" and what baptist denies 
to those who give evidence that they are Christ's, the 
gospel sign that they possess a faith like that of the fa- 
ther of the faithful. 

There is yet one more aspect in which circumcision 



CIRCUMCISION, 135 

is placed before us as a point of controversy in the Chris- SECT, 
tian church, which is utterly fatal to the idea, that bap- ^- 

tism has " come in its stead." Dissensions 

respecting 

" But there rose up certain of the sect of the Pharisees which cpcumci- 
. . . sion. 

believed, saying, that it was needful to circumcise them, and to Acts xv. 5 

command them to keep the law of Moses. And the apostles and 6 

elders came together for to consider of this matter. And when "7 

there had been much disputing, Peter rose up, and said unto them, 

men and brethren, ye know how that a good while ago God made 

choice among us, that the Gentiles by my mouth should hear the 

word of the gospel, and believe. And God, which knoweth the 8 

hearts, bare them witness, giving them the Holy Ghost, even as he 

did unto us ; and put no difference between us and them, purifying 9 

their hearts by faith. Now, therefore, why tempt ye God, to put 10 

a yoke upon the neck of the disciples, which neither our fathers 

nor we were able to bear ? But we believe, that through the grace 11 

of the Lord Jesus Christ, we shall be saved even as they. . . . Where- 19 

fore my sentence is, that we trouble not them which from among 

the Gentiles are turned to God : But that we write unto them, that 20 

they abstain from pollutions of idols, and from fornication, and 

from things strangled, and from blood." 

Now it must be apparent to any mind, not wholly Baptism not 
blinded by prejudice, that if the apostles had taught that have suc- 
baptism came in the place of circumcision, this case ^^®^®.^.^^^" 

^ ^ cumcision. 

could not have ever come before the apostles and bre- 
thren as a matter of dispute ; or even if this had been 
possible, had the Gentiles, children and all, received bap- 
tism instead of circmncision^ I appeal to any one in his 
sound mind, whether it would have been possible, this 
question having arisen, for the apostles to have done 
otherwise than have stated to the discontented Jews, that 
these Gentile converts were to be regarded as having re- 
ceived the sign of the Abrahamic covenant, when 
they were baptized, and that, therefore^ it would be unne- 
cessary for them to be circumcised. — The same may be 
said respecting the expression of the apostle, <'the father 



136 VARIOUS PASSAGES. 

CflAP. of all that believed^ though not circioncised.''^ Had bap- 
^ • tism come in the place of circumcision, the apostle would 
have said, " though baptized instead of being circum- 
cised." 
Peter's re- The case of Peter who was at length over-persuaded 
eaTu^ith^the ^7 ^^^^ judaising party, so that he would not eat with 

uncircum- t^g uncircumcised, is directly in point. In what an 

cised. ' ^ 

odious light does the idea that he had taught that bap- 
tism came in place of circumcision place his conduct! 
He first (according to the doctrine of poedobaptists) gives 
believers and their children the seal of the covenant of 
Abraham — the gospel seal, baptism, instead o^ circnmoi' 
sion, and then refuses to eat with them because they are 
not circumcised! Such is the lamentable folly in which 
those suffer themselves to be implicated, who follow in 
the mystifying track of Cyprian and Augustine. How 
long will Christians under the spell of ecclesiastical au- 
thority and influence^ permit their rational powers to be 
thus imposed upon? The piety and sincerity of many 
of the advocates of these perversions, I do not doubt ; 
but I remember, too, that piety and sincerity have been 
allied with the impostures of Rome herself. 

Coniradic- The question of the covenant of circumcision must not 

dobaptist^ be dismissed before the attention of the reader has been 

writers on called to the suicidal contradictoriness of pcEdobaplist 
the subject. , , . _ , ...,.., 

authors on this subject ; one class mamtammg that chil- 
dren are to be baptized in order to be brought into t}ie 

B The author once addressed the question to a truly pious lady, 
attending his ministry, who had been firmly educated in the Pres- 
byterian faith; " Do you find any trace of infant baptism in the 
New Testament?" Her sincere and simple-hearted reply was — 
" No sir, I believe not — but then it is so plain in the catechism /" 
Human tradition and formula are (he real foundations of infant 
baptism. 



I 



cyicuMCisioN. 137 

covenant of grace ; (this was the ground on which the SECT. 
Fathers insisted on all infants being baptized ;) the other, ^• 
that as children of believers, they are already in the 
covenant of grace^ and therefore are entitled to the 
supposed seal, baptism. Indeed it is not only the case 
that different poedobaptist authors thus contradict and 
confute each other; but it is not unfrequent for the 
same author to be, on this point, utterly inconsistent 
with himself. 

Mr. Booth, in his pungent and unanswerable work. Instance of 
has given a remarkable instance of this from the cele- Henry^^ 
brated Matthew Henry's Treatise on baptism. " In one 
place he says, ' The gospel contains not only a doctrine, 
but a covenant ; and by baptism we are brought into 
that covenant.' In other places he insists, that « baptism 
is a seal of the covenant of grace, and therefore belongs 
to those who are in that covenant (at least by profes- 
sion) and to NONE other. The infants of believing 
parents are in covenant with God, and therefore have a 
right to the initiating seal of that covenant. When I 
say they are in covenant with God, understand me of 
the external administration of the covenant of grace, not 
of that which is internal.' The conduct of Mr. Henry is 
quite similar in regard to church membership. For in 
one place he tells us, that baptism ' is an ordinance of 
Christ, ivherehy the person baptized is solemnly admitted 
a member of the visible church ;' yet in the same Trea- 
tise he assures us, that baptism « is an ordinance of the 
visible church, and pertains therefore to those that are 
visible members of the church : their covenant right 
and their church membership entitleth them to baptism ; 
baptism doth not give the title, but recognise it, and 
complete that church membership which before was im- 
perfect.' He acts the same part over again, in respect 

12* 



138 VzVRIOUS PASSAGES. 

CHAP, to discipleship, as the reader may plainly perceive by 
^- comparing the two following arguments. ' If it be the 
will and command of the Lord Jesus that all nations | 
should be discipled by baptism ; and children, though a 
part of all nations, are not excepted ; then children are 
to be discipled by baptism.' ' If the infants of believing 
parents are disciples^ they are to be baptized ; but they 
ARE disciples^ and therefore to be baptized.' " ^ 
Mr. Booth's The reflections of Mr. Booth are just and forcible : — 
^' How happily do these expressions, ' baptism and the 
covenant,' ' baptism and disciples,' * baptism and the 
members of the visible church,' play into the hands of 
each other. They are of so pliable a temper, of such 
admirable force, and of such various application, that by 
a prudent management of them the same conclusion may 
be inferred from contrary premises. Are you desirous 
of proving, for instance, that the infants of believers are 
not in the covenant, are not disciples, are not members 
of the visible church ; and, therefore, that they ought to 
be baptized, in order to an interest in those prerogatives 
and honours ? Or, are you inclined to load the baptists 
with the opprobrious charge of leaving their infants to 
the uncovena7ited mercies of God, and in the state of 
heathens 7 Do but arrange the forementioned words in 
a certain manner, and you demonstrate each particular. 
If, on the contrary, you reverse that order, they will 
equally prove, with surprising facility and force, that 
those very infants are in the covenant, that they are dis- 
ciples, that they are members of the visible church ; and 
therefore should be baptized. So that you see, though 
the mediums of your arguments be really opposite, yet 
the conclusion is quite the same, and just such as you 

h Booth's Poed. Exam. pp. 173, 174. 



CIRCUMCISION. 139 

desire. That is, the infants of believers should be bap- SECT, 
tized, because they are not in the covenant, and because ^- 
they are in the covenant." ' 

The inconsistency in which poedobaptists are involved Confessions 
by introducing infants to church membership, affects ed churches 
not only their private writings, but their public formula, i" effect de- 
Almost all the "confessions" and "articles" of the re- ofinfants°to 
formed churches so describe the essential features of a ^g^xiber- 
gospel church as inevitably to exclude infants. The fol- ship. 
lowing extracts will enable the reader to judge for 
himself. 

" Confession of Helvetia ; A church ; that is a 
company of the faithful, called and gathered out of the 
world ; a communion, I say, of all saints, that is, of them 
who do truly know and rightly worship and serve the' 
true God in the Lord Jesus Christ the Saviour. 

" Confession of Basle : We believe a holy Chris- 
tian church, that is, a communion of saints, a gathermg 
together of the faithful in spirit, which is the holy and the 
spouse of Christ ; wherein all they be citizens which do 
truly confess that Jesus is the Christ, the Lamb that 
taketh away the sins of the world, and do show forth that 
faith by the works of love. 

" Confession of the French Churches : The 
church is a company of the faithful, which agree to- 
gether in following the word of God, and in embracing 
pure religion. 

" Confession of Belgia : We believe and confess 
that there is one catholic or universal church, which 
is the true congregation or company of all faithful 
Christians, which do look for their whole salvation from 
Christ alone. 

* Booth's Peed. Exam. pp. 173, 174. 



140 VARIOUS PASSAGES. 

CHAP. " CoxFEssioN OF AuGSBURG : To speak properly, 
^ • the church of Christ is a congregation of the members 
of Christ ; that is, of the saints, which do truly believe 
and rightly obey Christ. 

" Confession of Saxony : The visible church, in 
this life, is a company of those which do embrace the 
gospel of Christ, and use the sacraments aright. 

" Confession of Sueveland : The church or con- 
gregation of Christ, is the fellowship and company of 
those which addict themselves to Christ, and do alto- 
gether trust and rest in his protection. These only, if 
we will speak properly, are called the church of Christ, 
and the communion of saints. 

" Church of England : The visible church of 
Christ is a congregation of faithful men, in which the 
pure word of God is preached, and sacraments be duly 
administered, according to Christ's ordinance in all those 
things that of necessity are requisite to the same."^ 

The question of the salvation of unbaptized infants, in 
consequence of their not being in the covenant of grace, 
(and at least one reformed poedobaptist church refuse 
to bury such in consecrated ground !) might here be 
investigated ; but as the subject will come fully under 
consideration in the chapter which treats of " the doc- 
trines which preceded and introduced infant baptism," 
I shall close this section with the sentiment of Dr. Wall, 
that the view taken of the Abrahamic covenant and cir- 
cumcision in support of infant baptism is the basis of all 
the national establishments of Christianity. 

^ Booth's Poed. Exam. pp. 175, G. 



PROSELYTE BAPTISM. 141 

SECTION II. 

JEWISH PROSELYTE BAPTISM. 

Dr. Wall, liberal on the question of immersion, but SECT, 
devotedly zealous on that of infant baptism, admitting ^^- 



that the Scriptures contain neither precept nor example Dr. Wall's 
for this practice, naturally looks every where else to find 
it. It may be presumed, from his placing so much reliance 
on the traditions of Jewish writers, that he feels that 
those of the Christian fathers are insufficient for his pur- 
pose. He has much delighted himself, and the advo- 
cates of infant baptism generally, by finding out as he 
imagines, that all Jewish proselytes were baptized as 
well as circumcised. 

" He that knows nothing of it," we are told, " is an 
incompetent judge of the force of the sayings of Christ 
and the apostles ; it was called baptism of jproselytism^ 
distinct from baptism for uncleanness ; it was said, 
and with just reason^'^ according to this writer, " to be 
grounded on « Moses' law ;' and ivas in fact the basis 
of the laiv of Christ respecting baptism ! If any prose- 
lyte," it is added, " who came over to the Jewish religion, 
and was baptized into it, had any infant children then 
born to him, they also were, at the father's desire, cir- 
cumcised and baptized, and admitted as proselytes. It 
was with such proselytes as it was with Abraham, at his 
first admission to the covenant of circumcision : as Abra- 
ham of ninety-nine years old, and Ishmael his son, of 
thirteen years old, and all the males in his house that 
were eight days old or upwards, were circumcised at 
the same time ; so such a proselyte^ with all his, were 
both baptized (and circumcised, if they were male chiU 



142 VARIOUS PASSAGES. 

CHAP, dren), and had each of them a sacrifice (such as was by 

^' law required for a Jew's child) made for them ; but if 

females, they were baptized and a sacrifice was offered 

for them." ^ 

What be- Supposing the facts to be as Dr. Wall states them, 

t^he"anru- (which I shall presently show is not the case,) what 

mentfrom becomes of the grand argument that baptism came in 

circumci- ^ . . . , ,. -r-i ttt n 

sion? the place of circumcision, when, according to Dr. Wall, 

they were co-existent ? . Another instance that error is 

suicidal. 

If proselyte The Jewish writers who mention the baptism of prose- 

isted^it was lytes admit it to be a tradition of the elders, and our 

a tradition Lq^^j condemned these traditions most unequivocally ; 

it does not form, therefore, if the fact were proved, a very 

enviable foundation for a Christian ordinance. " The 

baptism of John," inquired our Lord of the pharisees, 

" was it from heaven or of men ?" They feared to say 

it was of men, for the people all believed John to be a 

Lectures, prophet. Dr. Wall and his followers. Dr. Woods and 

^* * others, it would seem, have less reverence either for 

the people or for John, than the pharisees alluded to ; 

when asked the same question as that proposed by our 

Lord, they do not hesitate to affirm, that baptism, so far 

from being fresh from heaven, was quite an old affair — 

a custom of the Jews ; and then make the great initiatory 

institution of the church of Christ rest upon this custom ! 

Children The next step in the argument is this — that since none 

proselytes ^ ^^ ^^^ children of these Jewish proselytes, who were born 

not bap- after their parents had been received as members of the 

Jewish commonwealth, were baptized, therefore^ all the 

children born to the members of the church of Christ, 

should be baptized without fail ! It would be happy, in- 

'•" Iiitrod. to VVall's IJist. of Infant Baptism, 3 vols. 8vo. p. 11. 



IJ 



PROSELYTE BAPTISM. 143 

deed, if the alleged Jewish proselyte baptism were made SECT, 
the pattern for infant baptism, for then it must of neces- ^^- 
sity speedily run out : and some poedobaptist divines, 
especially Mr. Emlyn, have advocated this view of the 
subject. 

All the Jewish immersions of which we have any ac- Proselytes 
count in Scripture, were performed by the persons them- JhernseTves. 
selves ; and if there were any such custom, before the 
time of Christ, as Jewish proselytes being immersed, 
they doubtless immersed themselves. Will that prac- 
tice serve to found Christian baptism upon ? What can 
those say about the immersion of Jewish proselytes, as 
their example, who scarcely wet the babe's forehead with 
a moistened finger ? Their favourite Maimonides states 
that the " wise men " required, for the purpose of this 
ablution, a place *' a cubit square, and three cubits in 
depth, and this measure holds forty seahs of water," and 
then adds, that it is not a valid ablution " if a man dips 
all his body, except his little finger !" ^ 

It is unnecessary however to dwell on this subject, as Dr, Gill's 
there is no satisfactory evidence that any such custom ex- {hi^s^p^ac-^^ 
isted amonsj the Jews before the days of John the Bap- tice did not 

. ? - , . ^ -,. . . -r. exist till 

tist, certamly none that it was oi divme appomtment. Dr. after the 
Gill, in his acute and learned dissertation on this subject, J^^^r^gt^ 
which, so far as I am aware, was never answered, has 
satisfactorily shown that the Old Testament account of 
the regulations for the admission of proselytes to Jewish 
privileges, circumcision is prescribed, but nothing is said 
of baptism. 

" The precept respecting a captive heathen female, 
who should become a proselytess^ (Deut. x. 10 — 14,) is 
observed to contain particular injunctions as to the 

'• Maimon. Hilchot. Mikvaot. Chap. iv. Sect. 1. 



144 



VARIOUS PASSAGES. 



C H A P. 
V. 



German 
critics sus- 
tain Dr. 
Gill. 



Decided 
testimony 
of Dr. 
Owen. 



shaving of her head and the paring of her nails, but not 
a word about her being dipped or baptized." 

Dr. Gill then notices the remarkable silence of the 
Apocrypha, the New Testament, and Philo, (who lived 
in the first century,) on this subject, although all men- 
tion proselytes, (Judith xiv. 6 ; Matt, xxiii. 15 ; Acts ii. 
10, vi. 5. xiii. 43 ;) and dwell sometimes, as in the case^ 
of Achior, in Judith, on the manner of their being made. J 
Philo lived too at Alexandria, where proselytes were! 
more likely to abound than in Judea, and he speaks of 
their great privileges, but says not one word respecting 
their baptism. 

" Josephus mentions whole nations who became prose- 
lytes by circumcision, as the Idumeans and Itureans ; 
the conversion of Helena, queen of Adiabne, and her 
sons ; and the anxiety of one of them (Izates) to become 
a perfect Jew. The subject of baptism is not hinted at 
however by the historian in any of these cases. 

" None of the Targums, or rabbinical books written 
a little before or after the apostolic age, though full of 
the most minute observances to be enjoined on prose- 
lytes, mention proselyte-baptism." ^ 

The existence of Jewish proselyte baptism, before the 
times of Christ and his apostles, is admitted by the best 
German authors on Jewish antiquity, to be not only 
without proof, but highly improbable. 

I shall close this subject with the testimony of the 
celebrated Dr. Owen, whose high attainments in Hebrew 
literature, and thorough acquaintance with rabbinical 
learning and Jewish antiquities claim for his opinion 
great weight. 

" Learned men teach and confidently affirm, that a 



<= Gale's Reflections on Wall's History oflnfant Baptism, p. 477. 



PROSELYTE BAPTISM. 145 

proselyte of righteousness was never made, though cir- SECT, 
cumcised, without being baptized. But that any one H- 
should be made a partaker of all the privileges of that 
church, there was need only of circumcision, as express 
testimonies of the holy Scripture teach ; for so the law 
runs, (Exod. xii. 48). Concerniag the rabbinical bap- 
tism, not a tittle. But they think that this proselyte 
baptism took its rise from another legal appointment. 
For before the giving of the law Jehovah spake to Moses, 
and said ; 'Go unto the people and sanctify them to-day 
and to-morrow, and let them wash their clothes,' (Exod- 
xix. 10) — But this was the washing of their clothes. By 
clothes, they say, the whole body is understood. Whence 
does that appear? The rabbins so teach. There is no 
reason however that we should believe them, contrary 
to express testimonies of Scripture. This washing of 
clothes served that single occasion only, and was a 
token of reverence for the Divine Presence in the solemn 
giving of the law ; nor did it pertain to the stated wor- 
ship of God. So that the necessity of baptizing persons, 
by a stated and solemn rite for ever, should arise from 
a single instance of washing garments, and that depend- 
ing on a reason which would never more occur ; con- 
cerning the observation of which no mention is made, 
nor is any trace found in all the Old Testament, and 
which is not confirmed by any divine command, ap- 
pointment, or direction, seems absolutely improbable. 
The institution of the rite of baptism is nowhere men- 
tioned in the Old Testament. There is no example of 
it in those ancient records : nor was it ever used in the 
admission of proselytes while the Jewish church con- 
tinued. No mention of it occurs in Philo, in Josephus, 
in Jesus the son of Slrach, nor in the Evangelical His- 
i tory. This rabbinical opinion, therefore, owes its rise 

13 



146 VARIOUS PASSAGES. 

CHAP, to the Tannerce, or anti-Mishnical doctors, after the de- 
^- struction of their city. The opinion of some learned 
men, therefore, about the transferring of a Jewish bap- 
tismal rite (which, in reality, did not then exist,) by the 
Lord Jesus for the use of his disciples, is destitute of all 
probability." 

Again, in his Preliminary Exercitations on the Epistle 
to the Hebrews ; " From this latter institution (the wash- 
ing of their clothes at Sanai) which was temporary and 
occasional^ and of this kind they had many granted to 
them whilst they were in the wilderness, before the giv- 
ing of the law, the rabbins have framed a baptism for 
those that enter into their synagogue ; a fancy too gree- 
clihj embraced by some Christian writers, who would 
have the holy ordinance of the church's baptism to be 
derived from thence.^ But this washing of their clothes, 
not of their bodies, was temporary, never repeated ; 
neither is there any thing of any such baptism or wash- 
ing required in any proselytes, either men or women, 
where the laws of their admission are strictly set dawn ; 
nor are there the least footsteps of any such usage 
amongst the Jews until afler the days of John Baptist, 
of whom it was first taken up by some anti-Mishnical 
rabbins." ^ 

d I am surprised that Dr. Woods should be so content to lie 
under this just censure of one of the greatest poedobaplist divines 
that ever lived. See the 50th page of his Lectures. 



CHILDREN OF BELIEVERS HOLY. 147 

SECTION III. 

CHILDREN OF BELIEVERS " HOLY." CHILDREN BLESSED 

/ 
BY CHRIST. "SO SHALL HE SPRINKLE MANY NA- 
TIONS." 

"For the unbelieving husband is sanctified by the wife, and the SECT, 
unbeheving wife is sanctified by the husband : else were your chil- HI. 



dren unclean; but now are they holy." ICor. vii.i4. 

" The great question in relation to this passage," says import of 
Dr. Miller, " is in what sense does a believing parent J. j^^i^^^ 
' sanctify' an unbelieving one, so that their children are Dr. Miller's 

1 1 nt r • 1 1 ' views. 

' holy i It certainly cannot mean, that every pious 
husband or wife that is allied to an unbelieving partner, 
is always instrumental in conferring on that partner 
true spiritual purity, or, in other words, regeneration 
and sanctification of heart ; nor that every child born 
of parents of whom one is a believer, is, of course, the 
subject of gospel holiness, or of internal sanctification. 
No one who intelligently reads the Bible, or who has 
eyes to see what daily passes around him, can possibly 
put such a construction on the passage. Neither can it 
be understood to mean, as some have strangely imagined, 
that where one of the parents is a believer, the children 
are legitimate ; that is, the offspring of parents, one of 
whom is pious, are no longer bastards, but are to be 
considered as begotten in lawful wedlock ! The word 
' holy' is nowhere applied in Scripture to legitimacy of 
birth. 

" The terms ' holy ' and « unclean,' as is well known 
to all attentive readers of Scripture, have not only a spi- 
ritual, but also an ecclesiastical sense in the word of 
God. While, in some cases, they express that which is 



148 VARIOUS PASSAGES. 

CHAP, internally and spiritually conformed to the divine image; 
V. in others, they quite as plainly designate something set 
apart to a holy or sacred use; that is, separated from a 
common or profane, to a holy purpose. Thus, under 
the Old Testament economy, the peculiar people of God, 
are said to be a ' holy people,' and to be ' severed from 
all other people, that they might be the Lord's;' not be- 
cause they were all, or even a majority of them, really 
consecrated in heart to God ; but because they were all 
his professing people, — his covenanted people ; they all 
belonged to that external body which he had called out 
of the world, and established as the depository of his 
truth, and the conservator of his glory. In these two 
senses, the terms ' holy ' and ' unclean ' are used in both 
Testaments, times almost innumerable. And what their 
meaning is, in any particular case, must be gathered 
from the scope of the passage. In the case before us, 
the latter of these two senses is evidently required by 
the whole spirit of the apostle's* reasoning. 

" It appears that among the Corinthians, to whom the 
apostle wrote, there were many cases of professing Chris- 
tians being united by the marriage tie with pagans ; the 
former, perhaps, being converted after marriage ; or be- 
ing so unwise, as, after conversion, deliberately to form 
this unequal and unhappy connexion. What was to be 
deemed of such marriages, seems to have been the grave 
question submitted to this inspired teacher. He pro- 
nounces, under the direction of the Holy Spirit, that in 
all such cases, when the unbeliever is willing to live with 
the believer, they ought to continue to live together, that 
their connection is so sanctified by the character of the 
believing companion, that their children are * holy,' that 
is, in covenant with God ; members of that church with 
which the believing parent is, in virtue of his profession, 



CHILDREN OF BELIEVERS HOLY. 149 

united: in one word, that the infidel party is so far, and SECT, 
in such a sense, consecrated by the beheving party, that ^^^- 
their children shall be reckoned to belong to the sacred 
family with which the latter is connected, and shall he 
regarded and treated as members of the Church of 
God:' * 

Such is the view which Dr. Miller and some others, Opinions of 
following the fanciful suggestions of Augustine, take of &c. 
this passage. St. Ambrose, who is followed by Came- 
rarius, Vatablus, Camero, Justinianus, Dr. AVhitby, Dr. 
Ames, Dr. Macknight, and others, maintains the opinion 
that the allusion is to the legality of the marriage bond, 
under the circumstances of the case. Dr. Macknight ob- Dr. Mac- 
serves : — " Our translators seem here to have understood "^^ 
the terms sanctified^ unclean^ and holy^ in a federal sense, 
which, indeed, is the common opinion. But, first, it is 
not true in a federal sense, that the unbelieving party in 
a marriage is sanctified by the believing party ; for, evi- 
dently, no one hath a right to the blessings of the gospel 
covenant by the faith of those to whom they are mar- 
ried. In the second place, it is as little true, that the 
children, procreated between believing and unbelieving 
parents, become unclean by the separation of the parents, 
and clean by their continuing together, as the apostle as- 
serts, if by unclean we understand exclusion from the 
covenant, and by clean^ admission into it. For the title, 
which children have to be members of the covenant, de- 
pends not on their parents living together, but on the 
faith of the believing parent." ^ 

That this passage has no connection with any system in any case 
of baptism ever practised, is evident, because if the terms thina^fo"^* 
" holy " and " sanctified " are designed to entitle the par- infant bap- 

^ Dr. Miller on Infant Baptism, p. 17—20. 
^ Macknight on the Epistles, note in loc. 
13* 



150 VARIOUS PASSAGES. 

CHAP, ties who are thus designated, to the privileges of the 
V. Christian church, the unbelieving husband is as much 
entitled on this ground, as the children, and also the 
grown-up children as well as the babes. There is no dis- 
tinction made by the apostles ; why then do those who 
claim this passage reject unbelieving husbands and youth 
from baptism, when they are " sanctified by the wife" and 
mother. The practice of pcedobaptists on this point is 
a sufficient answer to their argument. 

This being the position of this passage, it is not ne- 
cessary in a history of baptism to ascertain its true 
meaning, having in reality no relation to the subject. 
It may, however, be a satisfaction to some minds to in- 
sert an explanation, the most satisfactory of any that I 
have met with. It is from the pen of the Rev. John L. 
Dagg. 
Mr. Dagg's " The Jews considered all Gentiles to be unclean, and 
tion. " thought it unlawful for a Jew to be in the house, keep 
company, or eat with, or touch a Gentile. By some 
means, possibly from the influence of Judaizing teach- 
ers, the church at Corinth seems to have been agitated 
with the question whether the same rule ought not to be 
established to regulate the intercourse of the members of 
the church with other persons ; that is, whether the 
church ought not to decide, that all who were without 
were unclean to them who were within ; just as Gentiles 
were unclean to Jews ; and that therefore it was incon- 
sistent with Christian purity to dwell, keep company, or 
eat with, or to touch them. While this question was un- 
dergoing discussion in the church, it w^as perceived that 
it involved a very important case. Some of their mem- 
bers were married to unbelievers, and if such a rule 
should be established, these members would be compel- 
led to separate from their unbelieving husbands or wives. 



P _ CHILDREN OF BELIEVERS HOLY. 151 

Although the lawfulness of the marriage was not ques- SECT, 
tioned, yet it would be unlawful for a believing husband ^^^- 
to dwell with his wife until God had converted her. The 
church resolved, probably after much discussion of the 
question, to write to the apostle respecting it. This let- 
ter he had received, as appears from the first verse of 
this chapter. On the general question of intercourse 
with unbelievers he treats in the fifth chapter, and de- 
cides that, to keep company or eat with persons who 
make no pretension to religion is not unlawful, and that, 
were all such persons to be esteemed unclean, and their 
touch polluting, Christians must needs go out of the 
world. On the particular case of those members of the 
church who were married to unbelievers, the apostle 
treats in the chapter before us. He decides in v. 12 and 
13 that they may lawfully dwell together, and in v. 14, 
for the conviction and silencing of any members of the 
church, who might object to his decision, he in substance 
says ; ' The unbelieving husband is not unclean, so that 
his wife may not lawfully dwell with him : the unbe- 
lieving wife is not unclean, so that her husband may not 
lawfully dwell with her. If they are unclean, then your 
children are unclean, and not one parent in the whole 
church must dwell with or touch his children, until God 
shall convert them ; and thus Christians will be made to 
sever the ties that bind parents to their children, and to 
throw out the offspring of Christian parents into the un- 
godly world from their very birth, without any provision 
for their protection, support, or religious education.' 

" It will be perceived in the preceding interpretations 
that the phrase your children is taken in a different sense 
from that which it obtains in any of the interpretations 
usually offered. It is here supposed to refer to the whole 
church. Had the apostle designed to speak of those 



TS;tvx 
avTCov- 

TiKVOL 



152 VARIOUS PASSAGES. 

CHAP, children only, who have one parent a believer and the 
^' other an unbeliever, he would have S3.id (tekna auton) 
their children^ instead of {tehna icmOn^) your children. 
In addressing the church, and in giving general precepts, 

v^xm. he uses the pronouns ye and you, ■ See preceding chap- 

ter throughout, and verses 1 and 5 of this chapter. But 
in V. 8, where he gives directions applicable to particu- 
lar cases, although he introduces the phrase, ' I say to 
the unmarried and widows,' he makes reference to these 
persons, not by the pronoun you, but tJiei^i: ' It is good for 
tJie77i to abide even as I.' The same mode of speaking 
he continues to use as far down as to the verse in ques- 
tion : < let the77i marry, — let hwi not put her away, — let 
her not leave him.' After the same manner Tie would 
have said, ' else were their children unclean,' had he in- 
tended only the children of such mixed cases of mar- 
riage as are referred to in the preceding part of the verse. 
What further confirms this opinion, is, that in the origi- 
nal text the substantive verb is in the present tense ; 
' your children are unclean,' — a mode of speaking more 
suited for the stating of a parallel than a dependant case. 
" The general principles of the preceding interpreta- 
tion fall in precisely with the course of the apostle's ar- 
gument commenced in the 5th chapter. When these 
principles have been established, it is not of vital import- 
ance to the sense of the passage to determine the trans- 

«». lation of the preposition e7t. Many have translated it 

to as it is in the very next verse. This sense accords 
well with our interpretation. The unbelieving husband 
is sanctified to the wife, just as it is said in Titus i. 15, 
' unto the pure all things are pure.' But perhaps the 
more literal rendering, in, will give the apostle's sense 
more accurately. While both parents lived in unbe- 
lief they were unclean to themselves and to each other: 



CHILDREN OF BELIEVERS HOLY. 153 

* unto them that are defiled and unbelieving is nothing SECT, 
pure, but even their mind and conscience is defiled.' Ti- 
tus i. 15. According to the Jewish rules respecting cere- 
monial cleanness, the conversion of one party would not 
render the other party holy. But in gospel ceremonies 
it is different. By the abrogation of the Jewish ceremo- 
nial law, and by the conversion of the wife, the unbe- 
lieving husband {egiastai) has become holy^ not in him- y^yi^txiAi, 
self, but {en U gunaiki) in the ivife. That the Jews con- iv t« yu- 
sidered Gentiles unclean, as stated above, may be proved ^^^^^' 
from various passages of Scripture. See Acts x. 28, xi. 
3. John xviii. 28. Gal. ii. 12. Dr. Adam Clark 
states in his note on John xviii. 28, ' The Jews consider- 
ed even the touch of a Gentile as a legal defilement.' 

" It may now be asked, where is the proof which we 
propose to draw from this text against infant baptism ? 
We have already proved that it makes nothing for it. The import 
On the contrary, it is clearly implied, in the apostle's g ^ ad-^^^' 
argument, that all the children of the Corinthian Chris- ^^rse to in- 

. , , 1 . IT,, ^ fant bap- 

tians had no nearer relation to the church than the un- tism. 
believing husband of a believing wife. He declares that 
their cases are parallel ; and that rules of intercourse, 
which would require the believing husband to separate 
from his unbelieving wife, would require believing parents 
to separate from their children. But there is no conclu- 
siveness in this argument, if the children had been con- 
secrated to God in baptism, and brought within the pale 
of the church : for then the children would stand in a 
very different relation to the church and to their parents, 
from that of the unbelieving husband or wife. There- 
fore, unless we charge the apostle with arguing most in- 
conclusively, infant baptism and infant church member- 
ship were wholly unknown to the Corinthian church, 



154 VARIOUS PASSAGES. 

CHAP, and if to the Corinthian church, unquestionable to all 
^- the churches of those times." ^ 

Those who are desirous of pursuing this matter fur- 
ther, will find it largely discussed in Mr. Tombes' Anti- 
pcedobaptism, in the 11th and following sections,^ and 
in Booth's Poedobaptism Examined, chap. xi. sect. 4. 

CHRIST BLESSES CHILDREN. 

Matt. xix. " But Jesus said, Suffer little children, and forbid them not, to 

come unto me ; for of wsuch is the kingdom of heaven. And he 
laid his hands on them." 

Cor. xviii. " And Jesus called a little child unto him and set him in the 

2 4 

midst of them. And said, Verily I say unto you, except ye be con- 
verted, and become as little children, ye shall not enter into the 
kingdom of heaven. Whosoever, therefore, shall humble himself 
as this little child, the same is greatest in the kingdom of heaven." 

Duty of pa- One of the most touching arguments for infant bap- 
vote their ^ism is, that it is the duty of Christian parents solemnly 
children to ^q devote their children to God ; and there is something 
plausible in the plea that the parent is bound by his own 
act in thus consecrating his child to God in that holy 
ordinance. The idea that the child can be placed 
under moral obligation, by an act performed upon him 
without his consent, is preposterous, though continually 
affirmed by poedobaptist writers ; it is contrary to the 
very first principles of reason and of moral government. 
Now, to the doctrine that the Christian parent is under 
the most solemn obligation to devote his children to God, 
and train them up in the nurture and admonition of the 
Lord, I most cordially assent." But the question is, 
was the ordinance of baptism appointed either to bring 

^' Pengilly's Scripture Guide to Baptism, Amer. edit. p. 43, 44. 
e Edit. Lond. 1C52, p. 94 ct scq. 



CHRIST BLESSES CHILDREN. 155 

the parent under that obligation, or to impress it more SECT, 
deeply upon his mind ? Mt is maintained that there is ^^^' 



^ Mr. Booth's sentiments on this subject are well worthy of at- 
tention ; — 

" That it is lawful for a parent, or for a minister, to recommend 
an infant to God in solemn 'prayer^ which is a capital branch of 
moral worship, we readily allow, and that the conduct of Christ, on 
this occasion, manifested his regard for little children, is beyond a 
doubt ; at the thought of which we are so far from being pained, 
that we rejoice. Yes, it is a matter of joy ; because, in our view, 
- it wears a smiling aspect on the final state of such as die in their 
infancy ; and that without any restriction in reference to carnal 
descent, which limitation has the appearance of a Jewish tenet. 
But hence to infer, that infants are entitled to baptism, any more 
than to the holy supper, is a conclusion wide of the mark — is 
making moral considerations the rule of administering positive in- 
stitutions ; of which there is no instance, and for which there is no 
reason in the word of God. Besides, how^ awkwardly it looks thus 
to argue : Christ expressed a condescending regard for little chil- 
dren without baptizing them, or saying a word about it ; therefore 
we should manifest an affectionate care for infants hy baptizing 
them ! He who can fairly prove the point, or make any advance 
towards it from such premises, must be a wonderful proficient in 
the art of syllogizing. 

"Being sometimes requested by the parents of a new-born child 
to unite with them in addressing the Father of mercies, we comply. 
On which occasion, we frequently read some portion of Scripture; 
give a word of exhortation to the parents, respecting the education 
' of their child ; return thanks to the Giver of all good, for the recent 
blessings bestowed on the family ; and recommend the infant to 
God by earnest prayer; this procedure is wholly of a moral nature, 
and would have suited a pious Jew before the incarnation. It 
should be understood that we do not object against the conduct of 
our poedobaptist brethren, because they pray with the parents: be- 
cause they exhort them to a diligent performance of parental duty ; 
nor yet, because they give up the child to God in solemn supplica- 
tion, and solicit the best of blessings on its behalf: but because they 
perform an action upon it which is manifestly CEREMOMyVL, and 
claim the highest authority for so doing." 



156 VAKIOUS PASSAGES. 

CHAP, no Scripture authority for such an idea; and.ouroppo- 
^- nents, in reply, produce the passage above quoted. 



Under this passage, a " near relation to the church" is 
claimed for the children of Christian parents ; while on 
the other hand, it is contended that the meaning our 
Lord designed to convey, was, " of persons of a childlike, 
tractable disposition, is the kingdom of heaven." Our 
Matt, xviii. Lord had so expressly taught this doctrine a short time 
before, that this passage would appear to be clearly an 
inculcation of the same sentiment. Dr. Woods has 
treated this point in a candid manner, while by an effort 
of critical ingenuity he brings himself to decide in favour 
of the poedobaptist view. He says on the passage re- 
ferred to : — 
Dr. Woods' " Thus he directed the attention of those around him 
import of ^^ ^^^ character of a true disciple. He represented a 
Matt, xviii. disciple, a member of his kinojdom, to be like a little 

24, and xix. ^ ' . . 

14. child, or to be a child i7t disposition. So that when, in 

the next verse, he says, ' whosoever shall receive o?7e 

such child^ the way was prepared for understanding him 

to mean a person of a lowly disposition, a true disciple, 

A person of this character had been made the subject of 

discourse — the subject on which the thoughts of all were 

^at/<f/ov TO- fixed. In these circumstances, paidion toiouton must of 

course have been taken to mean a person of a childlike 

tvdi Tov disposition. And w^e find in verse 6, ina ton inikrdn^ 

^tic^cy. ^^^ of these little ones, is expressly made to signify o?ie who 

believes i7i Christ. He w^as speaking of such a one under 

the image of a child. And so he calls him a child." 

Yet Dr. Woods deems there is an essential difference 
between these two passages. I present his ingenious 
ratiocinations to the reader as an instance of that ex- 
treme refinement which is needful to realize the distinc- 
tions on which our poedobaptist friends rest. Yet it is 



CHRIST BLESSES CHILDREN. 157 

difficult, even with the assistance of a copious italicising^ SECT, 
to catch the idea, and still more difficult to perceive the m* 
force, of the following extracts : — 

" There is then an obvious difference between the two 
passages. In one, the attention is fixed upon the cha- 
racter of a Christian, as the principal subject. In con- 
sequence of the method which was taken to illustrate his 
character, it became perfectly natural to call him a child^ 
a little child. Faidion taiouton^ thus introduced, must TraJiov 
have been understood to signify a disciple of Christ. '^°^^^^'^'''- 
But, in the other passage, the subject presented before 
the mind was, the little children themselves. They w^ere 
brought to Christ for his blessing. Upon theni the at- 
tention of all was fixed. To them the objection of the 
disciples related. And surely what Christ said in the 
way of reply to that objection, must also have related to 
them. We rest then on a general principle ; namely, 
that words are to be taken in their literal sense, unless 
there is a plain and satisfactory reason for taking them 
in a metaphorical sense. In Matt, xviii. 5, there is such 
a reason. In Matt. xix. 14, there is not." 

Is it not apparent that had Christ commanded the This pas= 

S3,2fG con- 

apostles to baptize these children into the church, the tains no al- 
apostles would never have objected to Christ's blessing {j'^^^J^^j^^ 
them ? As the evangelist has not said one w^ord about 
the baptism of these children, why should we? Dr. 
Whitby, in reply to the suggestion that Christ did not 
baptize them, nor commanded the apostles to do it, ad- 
mits that infant baptism was not yet practised, but adds 
by way of defence ; — 

" That is not to be wondered at, if we consider that Admitted 

by Dr. 

Christian baptism was not yet instituted ; and that the whitby. 
baptism then used by John and Christ's disciples, was 
only the baptism of repentance and faith in the Messiah 

14 



158 VARIOUS PASSAGES. 

CHAP, which was for to come, Acts xix. 4; of both which, in- 
^- funts were incapable." 

It is curious indeed that the doctor should imagine 
that Christ's disciples, who clearly did not baptize till 
afier Christ had been manifested to the world by bap- 
tism, should have baptized in the faith of " the Messiah 
yet to come ;" and I presume, now baptism is a sign of 
faith in a risen Saviour, infants are no more competent 
to believe that Christ has come, than that he would come. 
Poole's Continuators observe ; — 
Also by " We must take heed we do not found infant baptism 

Conttmia- "P^^ ^^^^ example of Christ in this text ; for it is certain 
^^^'^' that he did not baptize these children. Mark only saith, 

he took them in his arms, laid his hands on them, and 
blessed them. The argument for infant baptism from 
this text, is founded upon his words, uttered on this oc- 
casion, and not upon his practice." 
Conse- May we all be careful neither to add to the statements 

adding to ^f the divine word or to take from them. Want of due 
Scripture, attention to the former deprives our poedobaptist brethren 
of the blessings associated wdth the ordinance of baptism. 
I rejoice, indeed, that however much it deprives them of 
happiness, and Christ of his honour, now% it will not, un- 
less it be a case of known and wilful disobedience, de- 
prive them of a place in heaven, although they can 
never have the joy and glory of having either fulfilled 
this great command themselves, or of having led others 
thus to follow their Lord. 
Mistransla- There are yet other passages which some of our 
Jii. 14. poedobaptist friends endeavour to lay hold of; but they 

are so utterly irrelevant to the subject as not to require 
notice in a volume devoted mainly to historical investi- 
gation. One however, I will mention, as it has often 
been quoted with a kind of triumph in favour of sprink- 



" so SHALL HE SPRINKLE MANY NATIONS." 159 

ling; "So shall he sprinkle many nations." This is SECT. 
entirely a mistranslation, the Hebrew word signifying to ^^^- 
astonish, startle^ or surjprise^ as when a man has water Jsa. lii. 15. 
suddenly dashed in his face. 

Of all the recent attempts to uphold sprinkling, that Judaising 
which seeks to find authority for a Christian ordinance [he^piague 
in the writinsfs of the Jewish prophets is perhans the pf the 

1 rr.! . . • 1 . . 1 , . 1 \ n Christian 

most smgular. i his is in keeping with the idea adopted church, 
by many poedobaptists, (and, it would seem, by Dr. 
Woods,) that the arrangeme7its of the Jeivish economy Lectures, 
may he copied into the Christian^ unless they are ^" 
FORBIDDEN. Whoro is it forbidden to Christian minis- 
ters to dress like Aaron ? This is the very door which, 
once opened, admits all the Judaising practices of the 
church of Rome.^ " Judaising teachers" began to plague 
the church of Christ before the apostles had terminated 
their career ; and the church is not yet freed from the 
baneful influence of notions whose anti-apostolical 
descent may clearly be traced through the reformed 
churches to that of Rome, with her councils, up to the 
Fathers, who laid the foundation of her splendour and 
her tyranny by propagating the " mystery of iniquity" 
which had " already began to work." That many of the 
Fathers are subject to this grave charge will be made 
apparent in a subsequent chapter. 

c Professor Conant, of Hamilton Theological Seminary, one of the 
ablest Hebrew critics of the age, sustains this as the proper trans- 
lation. 

f Dr. Woods, and pcedobaptists generally, have drank deep enough 
of this cup of poison to maintain that "in regard to the general end 
sought, wc consider the ministry of the gospel as substituted for the 
Levitical priesthood !" — heciures on Infant Baptism^ p. 142. This 
is another extract from the mystery of iniquity which laid the 
foundation of the tyrannical priestcraft of Rome. 



160 CHURCH HISTORY 3I0DE OF BAPTIS^I. 



CHAPTER VI. 
ECCLESIASTICAL HISTORY.— MODE OF BAPTISM. 

SECTION I. 

ON THE RIGHT USE OF CHURCH HISTORY. 

CHAP. The study of uninspired ecclesiastical history is the 

^^- study of the progress of error; but it is not on this ac- 

Importance count the less important or instructive. Nothing can be 

ofecclesi- . . . . i • n- • i 

asticalhis- more interesting or improving to the intelligent mind, 
*°^^' than to contemplate the effects of erroneous doctrines 

and forms upon large masses of mind in various ages 
of the world. The beacon-blaze that warns of danger, 
is sometimes as needful as the light that guides to the 
desired haven. The necessity of investigating the his- 
tory of the church on the subject of baptism, arises, 
however, from no deficiency of evidence respecting it in 
the Inspired Writings, but from the extent to which 
ecclesiastical history has been perverted by the oppo- 
nents of the truth. 
Confirma- Let none imagine therefore, that the unwavering tes- 
mony!^'' ^ timony of the ancient church to immersion as the apos- 
tolic mode of baptism, is valued otherwise than simply as 
confirmatory of a truth already clearly established from 
the sacred oracles ; or that this investigation is entered 
u])on for any other purpose than to rescue it from the 
misrepresentations which are still extensively circulated, 
under the authority of divines sustaining elevated posi- 



RIGHT USE OF CHURCH HISTORY. 161 

tions in ecclesiastical society. It is true indeed that not SECT= 
only the most learned English and German divines of ^' 
the past and present age have unhesitatingly admitted 
the testimony of history on this point ; but that in our 
own country Professors Stuart and Woods do not hesitate 
to avow similar sentiments ; but still under the sanction 
of one of the most respectable ecclesiastical organizations 
of the age, the most perverted statements on this sub- 
ject are extensively circulated,* and eagerly copied into 
the publications of other pcedobaptist sects. A compre- 
hensive exhibition of the facts of history on this subject, 
therefore, is neither uncalled for, nor can well fail to be 
serviceable to the cause of truth. 

The sources of evidence on this point are the writings Sources of 
of the Fathers ; — ancient baptisteries ; — the " ordines," or The Fa- 
ritual regulations for the administration of baptism ; — the ^^^^^* 
continued practice of the Greek and eastern churches ; — 
the circumstances in which pouring and sprinkling ori- 
ginated ; — and the admissions of modern ecclesiastical 
historians, all of them poedobaptists. On each of these 
points we shall place before the reader an ample supply 
of facts, from which he can form his own conclusions. 

a "From the days of the apostles down to the Reformation, affu- 
sion, and sprinkling in baptism, as well as immersion, have been 
in constant use; that some of the gravest and most sober-minded 
writers, have firmly defended the two former, as well as the latter ; 
that the strong arguments in favour of affusion or sprinkling, as 
the preferable mode, have been, in all ages, distinctly appreciated; 
and that it has ever been considered as a part of Christian liberty 
to use either mode, as may be conscientiously preferred." — Dr. 
Miller^s Treatise on Infant Baptism, p. 98 ; published under the 
sanction of the Presbyterian Board of Publication. 
14# 



162 CHURCH HISTORY — MODE OF BAPTISM. 

SECTION II. 

THE WRITINGS OF THE FATHERS. 

CHAP. The term " Fathers" is applied to eminent personages 
^^- in ecclesiastical history who lived prior to the sixth cen- 
Jhe ^^ tury. About fifty individuals are honoured with this 
title.* Five of them, Barnabas, Clement of Rome, Her- 
mas, Ignatius, and Polycarp, are alleged to have been 
contemporary with the apostles, and are therefore called 
apostolic Fathers. Twenty more lived prior to Chris- 
tianity becoming a state religion in the days of Constan- 
tino, and the remainder subsequently to that period.^ 

Numerous passages might be quoted in which the 
persons baptized are affirmed to be dipped ; and circum- 
stances, only possible in case of immersion, are particu- 
larly described, I select a few. 

a Contemporaries of the apostles, Barnabas, Clement of Rome, 
Hermas, Ignatius and Polycarp. Papias, A. D. 116. Justin Mar- 
tyr, 140. Dionysius of Corinth, 170. Tatian, 171. Hegesippus, 
173. Melito, 177. Ircnseus, 178. Athenagoras, 178. Miltiades, 
180. Theophilus, 181. Clement of Alexandria, 194. Tertullian, 
200. Minitius Felix, 210. Ammonius, 220. Origen, 230. Fir- 
inilian, 233. Dionysius of Alexandria, 247. Cyprian, 248. No- 
vatus, or Novatian, 251. Arnobius, 306. Lactantius, 306. Alex- 
ander of Alexandria, 313. Eusebius, 215. Athanasius, 326. 
Cyril of Jerusalem, 348. Hilary, 354. Epiphanius, 3G8. Basil, 
370. Gregory of Nazianzen, 370. Optatus, 370. Ambrose, 374. 
Philaster, 380. Gregory of Nyssen, 370. Jerome, 392. Theodore 
of Mopsnestia, 394. Ruffinus, 397. Augustine, 398. Chrysos- 
tom, 398. Sulpitius Severus, 401. Cyril of Alexandria, 412. 
Theodoret, 423 ; and Gennadius, 494. — Ency. Rel. Know. p. 529. 

'-^ Observations on the writings of the Fathers, and on the moral 
and literary character of the early ages of the Christian church, 
will be found in chap. vii. sect. ii. 



WRITINGS OF THE FATHERS. 163 

Justin Martyr says, that " they went with the cate- SECT, 
chumens to a place where there was water." ^^- 

Tertullian says, writing to some who denied bap- 
tism, " you act naturally, for you are serpents, and ser- 
pents love deserts and avoid water ; but we, like fishes, 
are born in the water, and are safe in continuing in it," 
that is, in the practice of immersion. I am far too libe- 
ral, however, to concur in the opinion of Tertullian, that 
the reason why my brethren are water-haters, is because 
they are serpents. 

Another passage from Tertullian — "There is no dif- 
ference whether Jbaptism takes place in the sea or in a 
pond, in the river or the fountain, the lake or the bath ; 
nor between those who were baptized in the Jordan by 
John, and those who were baptized in the Tiber by Peter." 
Again : " We are immersed three times, fulfilling some- 
what more than our Lord has decreed in the Gospel." "" 

Hermas says, " the water of baptism, into which men 
go down bound to death, but come up appointed into life."*^ 

Barnabas, " We go down into the water full of sins 
and pollutions, but come up out again bringing forth 
fruit, having in our heart the fear and hope which is in 
Jesus by the Spirit." ^ 

Ambrose, " You were asked. Dost thou believe in God 
Almighty? Thou said'st, I believe; and thus thou wast 
immersed (jmrsisti)^ that is, thou wast buried." ^ 

^ Tertull. de Bapt. c. iv. What a pity, since the " strong- argu- 
ments in favour of aifusion or sprinkling as the preferable mode, 
have been in all ages distinctly appreciated,'*^ that Tertullian amidst 
his numerous baptisteries forgot to mention a hasini Dr. Miller 
can perhaps explain this. 

d Pastor, Sim. ix. § 16. ^ Epist. § 11. Whether these are the 
words of FIcrmas and Barnabas, or only attributed to them, they 
indicate the practice of the early ages. 

^ De Sacr. lib, ii. c. 7. 



164 CHURCH HISTORY 3I0DE OF BAPTIS3I. 

CHAP. AuGUSTI^'E, *' After you professed your belief, three 
^^ times did we submerge {demersemus) your heads in the 



sacred fountain." ^ 

The expressions of St. Chrysostom, in which he de- 
duces the resurrection from baptism, and of the author of 
the ApostoUc Constitutions, have already been quoted. 
Trine im- It is true that the practice of immersing three times 
^ ^""^ ' prevailed in a very early age ; but surely this was no 
approximation to sprinkling, Tertullian admits that it 
was " doing somewhat more than the gospel required." 
St. BasiP' and St. Jerome^ place it among those rites of 
the church, derived from apostolic tradition. St. JChry- 
sostom seems rather to refer it to the words of the com- 
mission.^ Theodoret was of the same opinion.' The 
practice of trine immersion prevailed in the West as well 
as the East, till the fourth council of Toledo, which, act- 
ing under the advice of Gregory the Great, to settle 
some disputes which had arisen, decreed that henceforth 
only one immersion should be used in baptism ; and 
from this time, the practice of one immersion only, gra- 
dually became general through the Western or Latin 
Church. 
Immersion It is as needless as it would be endless, to multiply 
cept in dan- ^^^o^'^^i^^s from the Fathers relating to the uniform prac- 
l^*" ^^ tice of immersion, excerpting only in case of danger of 
death. Because some instances of this kind are found, 
they have been misrepresented, as though they sustained 
the position that it was i?)i7}iat€?'icd whether sprinkling or 
immersion were performed ; while, on the contrary, they 
present the clearest evidence that immersion was only 
dispensed with, because, while the ordinance was deemed 

g Honn. iv. ^ Basil de Sp. Sanct. cap. xxvii. 

' Hieron. cont. Lucif. c. iv. 

^ Chrys. Horn, de Fide. torn. vii. p. 290. 

1 Theod. Haeret. Tab. lib. iv, c ij p. 236. 



WRITINGS OF THE FATHERS. 165 

essential to salvation, immersion was, in these cases, im- SECT, 
practicable. The case of Novatian as stated by Euse- ^^- 
bius, will serve as an instance. Literally translated it ^^""^^^tiaa 
reads thus : — '' Who, assisted by the exorcists, (having 
fallen into a dangerous disease, and being supposed near 
to death,) he received [baptism] heing jpoured round (^^e-Ti^txyQ&iC' 
rikutheis) on the bed on which he lay ; if indeed it is pro- 
per to say that such-a one could receive [baptism.]" There 
is no word in the original for haptism^ nor is it at all cer- 
tain that this word ought to be supplied ; indeed, there is 
the strongest probability that it ought not to be, for ha20- 
tism, when Eusebius wrote, literally meant immersion ; 
and consequently there was a manifest reason for omit- 
ting the word altogether. The sense would be given by 
inserting after ' received,' the ordinance^ or some word of 
like import. This passage is proof of the fact, that in 
the time of Eusebius, baptism was still understood to de- 
scribe an act^ as well as to designate a rit£^ and there- 
fore Novatian could not be said to be baptized. The 
following is a translation of the note of Valesius, on JNote of V'a- 
the word perikiotheis : — " Rufinus rightly translates 
this, perfusum (poured about.) For those who were 
sick, were baptized in bed, since they could not be im- 
mersed by the priest, they were only poured (^perfimdi- 
hantur) with water. Therefore, baptism of this kind was 
not customary, and was esteemed imperfect as being 
what appeared to be received by men labouring under de- 
lirium, not willingly, but from fear of death. In addi- 
tion^ since baptism properly signifies immersian^ a p)Oicr' 
ing of this sort coidd hardly be called baptism. Where- 
fore clinics (for thus were they called who had received 
■ baptism of this sort) were forbidden to be promoted to 
the rank of the presbytery, by the twelfth canon of the 
council of Neo-Ceesarea." - . 



166 CHURCH HISTORY MODE OF BAPTISM. 

CHAP. Nothing can be more striking as evidence of im- 
^^' mersion being deemed the only legitimate baptism, ex- 
cept in cases of the greatest emergency, than the expres- 
sion used by Eusebius, pei'ikutheis^ poured about, clear- 
ly an application of water generally to the body, and 
not to the face only, which had it been the case with No- 
vatian, would have been sure to have been mentioned, 
as it was designed to invalidate his baptism as much as 
possible, and no term limiting the application of water to 
the face is employed.^ 

Baronius observes of cases of this kind ; " Those who 

were baptized upon their beds were not called Christians 

but clinics.^ 

Exceptions All the exceptions to immersion which are to be found, 

grounTof ^ ^^® upon the principle of danger of deaths or other ahso- 

absolute ne- lute necessity ; and do, therefore, but confirm the rule. 

cessity. . 

Even the reasonings of Cyprian on this point, with which 
Dr. Miller is so much delighted, are entirely founded on 
the cases of those who had been baptized on their sick 
beds. The sole reason why the Fathers " poured about " 
individuals on sick beds was, that they fully believed bap- 
tism to be essential to salvation : those who follow their 
practice certainly encourage the belief from which that 
practice arose." The Scriptures contain no intimation 

J For a very careful iBvestigation of the case of Novatian, in all 
its bearings, as well as other acts of Christian friendship, the author 
is indebted to Mr. Eaton, Professor of Ecclesiastical History in 
Hamilton Theological Seminary. 

^ Annales Eccl. Caesaris Baronii, &c. Mogunties. 1523. An. 
254. Sect. ix. p. 208. 

" A case occurring under my own ministrations is in point. I 
visited a young lady who lay at the point of death ; she gave evi- 
dence of piety, and expressed some desire to be baptized. I as- 
sured her that it could make no possible difference to her accept- 
ance with God, whether, in her circumstances, she was baptized or 



ANCIENT BAPTISTERIES. 167 

that either of the ordinances are to be introduced to SECT, 
the chamber of sickness and death. Each is a public ^^^' 
commemorative act; not a "viaticum," a passport to 
heaven. 



SECTION IIL 

ANCIENT BAPTISTERIES ; AND PERSONS BAPTIZED IN 
THE3I. 

The primitive Christians were under the necessity of Origin of 
baptizing either in open waters, or in private baths ; for ^P-'^^®^^^^- 
the state of the law would not admit of their erecting 
public baptisteries. It would appear from some of their 
writings, that in seasons more free from persecution, 
they had been erected in a simple manner before the 
reign of Constantino. During his reign they became 
comparatively common. The catholic writers affirm 
that he built a magnificent baptistery at Rome; and 
was together with his son baptized there. " Baptiste- 
ries," says Mr. Robinson, «' are first to be sought where 
they are first wanted, in towns and cities ; for writers of 
unquestionable authority affirm, that the primitive Chris- 
tians continued to baptize in rivers, pools and baths, till 
about the middle of the third century.^ At this time 
baptisteries began to be built: but there were none 
within the churches till the sixth century ; and it is 

not. Her friends sent for a methodist minister, and she was 
sprinkled. She died in a short time aflerwards. Who is it that 
lays too much stress on baptism, and makes it a saving ordinance ? 
* I append the names of the writers, with the references to the 
place in their works where the statements are to be found, as a 
specimen of the diligence and fidelity exhibited by Mr. Robinson. 



1G8 CHURCH HISTORY MODE OF BArTISM. 

CHAP, remarkable that, though there were many churches in 
^^' one city, yet (with a few exceptions) there was but one 
baptistery. This simple cii^cumstance became in time 
a title to dominion, and the congregation nearest the 
baptistery, and to whom in some places it belonged, and 
by whom it was lent to the other churches, pretended 
that all the others ought to consider themselves as 
dependent on them." ^ 
Baptistery It may not be improper to gratify the reader by a 
piiia^ description of some of the most celebrated baptisteries of 

the Roman emperors. That of St. Sophia, erected by 
Constantino, and adorned by succeeding emperors, was 
splendid and spacious. " Justinian, at an immense cost, 
rebuilt it, and his artists, with elegance and magnifi- 
cence, distributed variegated marbles of exquisite beauty, 
gold, silver, ivory, mosaic work, and endless ornaments, 
so as to produce the most agreeable and lasting effects 
on all beholders. The baptistery was one of the ap- 
pendages of this spacious palace, something in the style 
of a convocation-room in a cathedral. It was very 

Whatever may be said respecting his theological sentiments, and 
his satirical style, no man can impugn the extent of his research, 
or the correctness of his quotations. 

"Writers. Paulli M. Paciaudii, Antiq. Christian. Diss. ii. 
Cap. 1, 2, &LC. De Baptisteriis. Rome, 1755. Walafridi Stra- 
RONis, De reb. Eccles. lib. Cap. 26. Joan. Steph. Durant De Rit, 
Eccles. Lib. i. Cap. xix. De Baptisterio. Parisiis, 1G34. Josephi 
VicECOMiTis Observat. Eccles. Tom. i. Lib. i. Cap. iv. An baptiste- 
ria semper in ecciesia fuerint? Et de more in Jluminibus^ fontibuSy 
viis, ac carceribus baptizandi. Mediolani. 1615. Joan. Ciampini 
Vetera Monumenta. Cap. xxv. De Ecciesia S. Joannis in font e^ &c. 
Romai, 1690. Mazocchi Diss. Hist. De Cathed. Eccl. Neapolitana^ 
semper unica. Neapoli, 1751. Du Cangii. Glossar. Baptisierium. 
SuLPicii Severi, Dial. ii. 5. Blxgham's Antiquities. Book viii. Of 
the Baptistery.'''' 

^ Robinson's History of Baptism, p. 58. 



II 



ANCIENT BAPTISTERIES. 169 

large, and councils have been held in it, and it was sECT. 
called Mega Photisterion^ the great illuminatory. In III. 
the middle was the bath, in which baptism was adminis- ^^y^ ^^r^^ 
tered ; it was supplied by pipes, and there were outer ^"^^^i^^v* 
rooms for all concerned in the baptism of immersion, 
the only baptism of the place." ^ 

The next baptistery in scale of importance is that of Baptistery 
the Lateran at Rome : — '' By various monuments since ran. ^ ^ ^' 
discovered it is supposed Vespasian and other emperors 
resided in the Lateran mansion, and made it an imperial 
palace. The Emperor Constantino gave this old build- 
ing for a sort of parsonage-house, or rather an episcopal 
palace, to Sylvester, bishop of Rome ; and among other 
improvements converted the family bath into a baptis- 
tery. Catholic historians say, Constantino adorned this 
baptistery with many images of gold and silver, and 
endowed it with a handsome income. However that 
might be, succeeding bishops of Rome repaired and 
adorned the baptistery ; and Hilary, who was elected 
pope in the year four hundred and sixty -one, and held 
his office seven years, added four oratories or chapels 
to it. 

" A traveller entering Rome by the gate Del Popolo^ 
must go up the street Strado Felice^ till he arrive at the 
church of St. John Lateran. Turning in and passing 
along through thfe church, he must go out at the door 
behind the great choir, which lets him into a court sur- 
rounded with walls and buildings. On the left hand is 
a porch supported by two marble pillars, which lead into 
the octagon edifice, called ' the baptistery.' On entering 
he will observe eight large polygonal pillars of porphyry 
support the roof, and there is a spacious walk all round 

c Robinson's Ilislor}? of Baptism, p. C3. 
15 



170 CHURCH HISTORY MODE OF BAPTIS3I. 

CHAP, between them and the wall. In the centre of the floor, 
^^- under the cupola, is the baptistery properly so called, 
lined with marble, with three steps down into it, and 
about five Roman palms, that is, thirty-seven inches and 
a half, deep ; for the Roman palm is seven inches and a 
half English measure. Some antiquaries are of opinion 
that this baptistery was deeper formerly. Perhaps it 
might before the baptism of youths was practised, but 
this, all things considered, is the most desirable of all 
depths for baptizing persons of middle size ; and in a 
bath kept full as this was by a constant supply of fresh 
water the gage was just, and any number might be bap- 
tized with ease and speed. 

" The true standard depth of water for baptizing an 
individual is something less than two-thirdg of the height, 
be that what it may ; but the tallest man may be bap- 
tized in the Lateran depth by only setting his right foot 
forward, and by bending his knees a little to lower his 
height, while the ceremony of bowing him In the water 
is performed." *^ 
Baptisteries The baptisteries at Ravenna deserve particular atten- 
*tion : — '* there are two of these buildings, one erected by 
the Arians in the reign of Theodoric, the other earlier 
by the catholics in the reign of Valentinian. That now 
referred to is the catholic, and it was built, or rather re- 
built in a more elegant taste on the ground plot of the old 
one, by Neon, archbishop of Ravenna. Proper drafts of 
this beautiful little monument of antiquity were sent by 
Cavallo, archdeacon of the church of Ravenna, lo 
Ciampini at Rome, and were published by the latter 
among other antiquities. 

•'This edifice is octangular, as is the Arian baptistery, 

J Robinson's History of Baptism, p. 71 — 73. 



ANCIEI^T BAPTISTERIES. 171 

and as almost all baptisteries were; at present, the two SECT, 
angles on the right and left hand sides, at the upper end, ^^^' 
are carried out in a semicircular form, and parted off 
for oratories, or chapels. On entering the front door 
you find yourself in an octangular room of about two 
and thirty English feet square. Exactly in the centre 
of this hall is a vast bath of white Grecian marble, or, 
in other words, an octangular receptacle for water about 
nine feet square. Directly fronting the door, at that 
end of the baptistery which is furthest from it, is a mar- 
ble pulpit with two steps cut in the same block, from 
which elevated stand, probably, some teacher, overlook- 
ing the water, into which the pulpit projects a little, har- 
rangued the people before and during the time of baptism. 

" Eight marble pillars, properly placed at the eight 
angles, support other pillars, and columns, and arches, 
which form the dome, which is ornamented with mosaic 
work of the utmost magnificence. At the top of the 
dome, within a large circle exactly in the middle, there 
is a representation of the baptism of Jesus. In the 
middle flows the river Jordan, and in the midst of tiiat, 
up to his middle in water, stands Jesus Christ. 

'' This representation at Ravenna is not singular ; for Representa- 
most artists of those ancient times described the baptism immersion 
of Jesus in the same manner. The doors of the very <^f Jesus, 
ancient church of St. Paul in the suburbs of Rome are 
plated with brass ; the whole is divided into six perpen- 
dicular segments. Each segment is divided into nine 
parts, and each part contains one or more figures re- 
lating to the history af Jesus. It was formerly a most 
elegant exhibition, for the artist had let into the brass 
with the graver fine threads and filaments of silver. In 
the second square of the first segment on the lefl: hand 
is the representation of the baptism of Jesus. John is 



172 CHURCH HISTORY MODE OF BAPTIS^I. 

CflAP. on the bank with his right hand on the shoulder of 
^^ Jesus, who stands in the middle of the river, and his 
clothes lying by. The word ' baptism' is on the upper 
part. Much in the same manner he is described in the 
Greek church. The Greeks have a custom of exorcis- 
ing and blessing water on the Epiphany, on which 
day they celebrate a festival in commemoration of the 
baptism of Christ. In this ceremony they divide the 
water with a cross, on which the baptism of Jesus by 
the hand of John, attended by angels as before is en- 
graven. On the top are the Greek words, ' For he 
Cometh unto John.' The missals for the same day are 
illuminated with figures very much like these. In all, 
Jesus is naked, but so represented as to appear perfectly 
delicate and chaste to the spectator. The same may be 
said of the picture of the baptism of St. Augustine, 
which is preserved in a church at Milan. At the top 
of the piece in the left hand corner are these words, 

THE BAPTISM OF CHRIST." ^ 

Testimo- This testimony to the immersion of our Lord would 

nies to the -iii r ' ^ • - ^r i . 

immersion indeed be of no value m itself; but concurrmg as it 
of Christ. (^Q^g ^yj^l^ ^j^g^^ of all antiquity, and that of the Scriptures 
themselves, I cannot forbear to remark upon the course 
pursued by a few over-zealous poedobaptists, who would 
fain persuade the churches that there is not " a tittle 
of evidence from the New^ Testament, that either our 
Lord or any one else was immersed." In doubting 
the immersion of Jesus they set themselves in array 
against the whole church, true and apostate, except them- 
selves. Can it afford other than a lamentable proof, both 
of that state of ignorance as to the facts of history, in 
which these individuals sutler their respective charges to 

« Robinson's History of Baptism, pp. 81, 82, 86, 87. 



ANCIENT BAPTISTERIES. 173 

remain, and the undue power of clerical influence de- SECT, 
scending and yet remaining in churches reformed from ^^^- 
the papal hierarchy 1 However free from such a censure 
in general, does not the charge brought by our Saviour 
against the Pharisees, rest against these brethren on this 
point, that, having the key of knowledge, they neither 
enter themselves nor suffer those that would ? 

" The baptistery at Florence is remarkable for the Baptistery 
number of baths in its floor, and the magnificence of its ^ orence. 
furniture. There is a singular anecdote in the life of the 
celebrated Dante relative to this subject. In the year 
thirteen hundred the poet was Prior of Florence. At 
that time the baptistery was a most elegant build- 
ing, and highly ornamented. There were in the floor 
several baths, where, at Easter, baptism was adminis- 
tered by immersion. In one of these a friend of the prior 
had been in danger of drowning ; he therefore ordered 
them to be broken up." ^ 

Before taking leave of the history of baptisteries, some Ancient 
interesting information may be gleaned from proceedings ^^^^' 
connected with the ancient fonts. 

" When the baptism of infants became an established 
custom, it was unnecessary for the administrators to go 
into the water, and they contrived cisterns which they 
called fonts, in which they dipped the children without 
going into the water themselves. In the first baptisteries 
both administrators and candidates went down steps into 
the bath. In after ages the administrators went up steps 
to a platform, on which stood a small bath which they 
called a font, into which they plunged children without 
going into the water themselves. In modern practice, the 

i Robinson's Hist. Bapt. p. 89. 
15* 



174 CHURCH HISTORY 3I0DE OF BArTIS3I. 

C JI A P. font remains, but a basin of water set into the font serves 
^ ^' the purpose, because it is not now supposed necessary 



either that the administrator should go into the water, or 
that the candidate should be immersed. 
Directions "SprinkHng, in England, was custom, not law; for in 
ushigbasins ^^^ ^^^^ ^^ Queen Elizabeth the governors of the episco- 
pal church, in effect, expressly prohibited sprinkling, by 
forbidding the use of basins in public baptism. ' Last of 
all (the church-wardens) shall see, that in every church 
there be a holy font, not a basin, wherein baptism may 
be ministered, and it be kept comely and clean.' ' Item, 
that the font be not removed, nor that the curate do bap- 
tize in pai'ish churches in any basins^ nor in any other 
form than is already prescribed,' &c. Sprinkling, there- 
fore, was not allowed, except, as in the church of Rome, 
in cases of necessity at home, where a child born after 
one Sunday, or festival, was not like to live till the next. 
Different " That all fonts, fixed and movable, were intended for 

ibnts!^ the administration of baptism by dipping, is allowed by 
antiquaries, and a history of a few may serve to con- 
vince any man that their opinion is well founded. — Arti- 
ficial fonts are comprehended in four classes, original, 
missionary, fancy, and ordinary parochial fonts. 
Font at No- " A font remarkable in ecclesiastical history, is that 
belonging to the church of Notre Dame, in which Clovis, 
the first catholic, if not the first Christian king of the 
Franks, was baptized. It stood without the church, and 
it is mentioned here for the sake of observing, that two 
opinions of baptism generally received, are mere popu- 
lar errors, expressly contradicted by this as well as by 
other ancient and authentic monuments. 

" It is commonly said, by such as allow immersion to 
have been the primitive mode of baptism, that dipping 
was exchanged for sprinkling on account of the coldness 



I 



ANCIENT BAPTISTERIES. 175 

of the climates of some countries in connection with the SECT. 
Roman church. Here are two mistakes, the one that ^'^- 
dipping was exchanged for sprinkling by choice : and Immersion 
the other that coldness of climate was the reason. It is changed for 
not true that dipping was exchanged for sprinkling by on^jfj^ount 
choice before the reformation, for till after that period of climate, 
the ordinary baptism was trine immersion, and sprink- 
Hng was held valid only in cases of necessity. In this 
font Clovis was dipped three times in water at his bap- Immersion 
tism. Modern French writers observe, with becoming and 300o' 
dignity, that their first Christian king had too much spirit ^^^^5^495 
to submit to profess a religion before he had examined 
whether it were true ; and that Vedast and Remigius first 
instructed him in the doctrine of the Holy Trinity, which 
he afterward professed to believe by being thrice dipped 
at his baptism. More than three thousand Franks were 
baptized at the same season in the same manner : nor 
did sprinkling appear in France till more than two hun- 
dred and fifty years after the baptism of Clovis, and then 
it was invented, not as a mode of administering baptism 
in ordinary , but as a 'private relief in a case of neces- 
sity. — The other opinion of the coldness of the climate 
operating toward the disuse of immersion is equally 
groundless. Hinemar, archbishop of Rheims, led all the 
first French historians into the error of believing that 
Clovis was baptized at Easter : but later historians have 
corrected this mistake by remarking that Avitus a con- 
temporary writer better informed than Hinemar, who 
lived in the time of Charlemagne, three hundred and fifty 
years after the event, Avitus, who was intimate with Clo- 
vis, and who wrote to compliment him on his baptism, 
expressly declares, he was baptized the night preceding 
Christmas-Day. Audofledis, the sister of Clovis, was 
baptized at the same time by trine immersion, and no 



17G CHURCH HISTORY 3I0DE OF BAPTISM. 

CHAP, chancre of the mode of administration was made on ac- 
^ '• count either of her sex, or her rank, or her health, (which 
probably was doubtful, for she died soon after,) or the 
season of the year. The baptism of this king was an 
event of so much consequence that it made a principal 
article in the history of his life : it was recorded in an 
epitaph on his tomb, and the baptistery is there called a 
font : a full proof, therefore, that font at that time signi- 
fied a spacious bath. 
Fonts of «' By fonts of necessiUj are meant, such convenient 

necessi y. pj^^^g ^^ baptize in, as missionaries made use of when 
they had not time or ability to erect regular chapels for 
artificial baths. The old chroniclers of England say, 
the first missionaries from Rome baptized the Anglo- 
Saxons in rivers ; and John Fox observes, that « whereas 
Austin baptized them in rivers, it followeth, there was 
then no use of fonts :' but this is not quite accurate, for 
the monks called those parts of the rivers, in which they 
administered baptism, fonts. It is also remarkable, that 
Baptism of Paulinus, chaplain of the Queen of Northumberland, 
of North- ° ^vhen he had prevailed on Edwin her consort to profess 
umbcrland ^^^ religion of the queen, hastily ran up a wooden booth 
at York, which he called St. Peter's church, and in which 
he catechized and baptized the king and many of the 
nobility. Edwin, afler his conversion, began to build of 
stone a cathedral on the spot, the walls of which were 
erected round about the wooden building, that being lefl 
standing in the centre, probably for a baptistery for the 
use of persons of rank, who might not choose to expose 
themselves before a gazing multitude. The same Pau- 
linus baptized openly in the river Swale, ' for,' says Bede, 
' they could not build oratories or baptisteries there in 
the infancy of the church.' Edwin afterward inclosed 
several springs by the road side in the north, and set 



ANCIENT BAPTISTERIES. 177 

there large basins of brass to wash or to bathe in for the SECT, 
accommodation of travellers, and most likely by advice ^^^- 
of the monks for the purpose of baptizing. Pope Gre- 
gory says, Austin baptized more than ten thousand per- 
sons on a Christmas-Day.s Allowing this saint his usual 
privilege of affirming the thing that is not, in regard to 
the number of persons baptized, it is very credible he 
spoke trutli in respect to the day, for he had no interest 
to serve but rather the contrary, for his interest in Italy 
was to set a gloss on Easter baptism : and the baptism 
of Clovis on the same day renders his testimony highly 
probable. If so, this is an additional proof that dipping 
was not exchanged for sprinkling on account of coldness 
of climate. It seems, then, Paulinus baptized in a river, 
because he had no baptismal chapels ; and he baptized 
king Edwin and his court in a temporary wooden orato- 
ry, because he had not any such baptistery as the wealth 
and elegance of the Greeks and Romans had erected. 
In the twelfth century, Otho, bishop of Bamberg, bap- 
tized his converts in Pomerania in bathing tubs let into 
the ground, and surrounded with posts, ropes from post 
to post, and curtains hanging on the ropes. Within the 
curtains the people undressed, were baptized, and after- 
ward dressed again. Many of these also were used for 
baptism in the depth of winter, and the baths and tents 
were warmed by stoves. 

" Among fonts of necessity such are to be placed as Pouring or 
were allowed to be used in private houses in cases of ^flowed m 

necessity. In a statute of Edmund, archbishop of Can- case of dan- 
•^ 1 • 1 ger of death, 

terbury, it is ordered, that if a child should be baptized 

s Gregor. I. Epist, Lib. vii. Ep. xxx. Eulogio. Episc, Alexari' 
drino. In solennitate auteni dominicae nativitatis, qiire hue prima 
indictionc transacta est, plusquam decern iiiillia Angli ub eodcm 
nunciati sunt fratrc ct cocpiscopo [Augustino] baptizati. 



178 CHURCH HISTORY MODE OF BAPTISM. 

CHAP, at home by a layman, in case of necessity, the remain- 
^^ ing water should be either cast into a fire, or carried to 
the church and poured into the baptistery : and the ves- 
sel in which the child had been baptized should be either 
burned or appropriated to the use of the church. Ca- 
nonists expound this statute by observing, that a true 
and proper baptism was a trine immersion, by a priest, 
with orderly ceremonies, and nothing else : that, how- 
ever, as baptism was essential to salvation, the church, 
in her great clemency for infants, allowed in case of 
danger of immediate death and consequent damnation, 
a priest, or a layman, or any body to baptize by pour- 
ing, or, even- by sprinkling, yea, by touching a toe or a 
finger of the babe with water : that for these purposes a 
bathing tub was to be prepared, and water, if possible, 
to dip, or if that could not be, to use a part for sprink- 
ling, on condition that the remaining water and the uten- 
sil be disposed of as above : and they add that the use 
to which the church applied such a vessel was that of 
washing in it surplices and altar cloths, and other eccle- 
siastical linen." 
Fancy fonts. Fancy fonts are such as were erected and decorated 
with a variety of ornaments, for the temporary purpose 
of one baptism. 
Baptism of " Always before the christening, and generally before 
fam."^^ ^^' ^h^ birth, of a royal child, a baptismal font was prepared. 
A baptismal travers was a high frame of wood, set on 
the floor like a screen, and hung with curtains of colour- 
ed silks, satin, damask, or tapestry, plain, fringed, or 
embroidered, and set off at the top with deep valance 
and cornice, like the tester and head of a bed. The 
travers was a sort of retiring room for the ladies who 
waited on the royal infant at the baptism, and it was fur- 
nished with chairs, cushions, pans of lighted well-burnt 



ANCIENT BAPTISTERIES. 179 

charcoal, basins, napkins, water warm and cold, per- SECT, 
fumes, and so on, « ready for the chaunginge of the childe ^^^- 
out of the clothes, and makinge it ready unto Christen- 
dome :' and « afterward, to waslie the childe if neade be, 
and to make him ready,' and dress him after his baptism.^ 

" Sometimes an old font of stone was set, at other 
times a new one was made, but generally a silver font 
kept at Canterbury for the purpose was fetched and used 
on this occasion. Whatever it were, it was hung round 
withoutside with cloth of gold, and covered withinside 
and at bottom with raynes, that is, soft linen gathered 
and puckered in many folds, and intended, no doubt, to 
prevent any accidental bruising of the tender babe. Over 
the font was a large and rich canopy of damask, satin, 
sarcenet, or raynes, bordered and valanced with fringe 
or cloth of gold. The whole was magnificent, and the 
taste of the ladies regulated every part. 

" At the baptism of Prince Edward, afterward king 
Edward VI., in the chapel of Hampton Court, Archbishop 
Cranmer stood godfather for the prince, as he had done 
four years before for the Princess Elizabeth, who was 
born at Greenwich, and baptized in the conventual church 
of the Franciscan friars. Similar pomp was displayed 
at both, and the whole ceremonial is inserted in histories 
of the times. A detail would be tedious : it may be re- 
marked, the princess was born in September, the prince 
in October ; but both were carried to church, and bap- 
tized in public, and both by trine immersion, so that 
dipping had not then been exchanged for sprinkling on 
account of cold." 

" In the last class may be placed all fonts in parish 
chitrches for the public ordinary baptism of children. 

b I omit some particulars of these preparations, not wishing to 
expose their indelicacy, or to excite ridicule. 



180 CHURCH HISTORY MODE OF BAPTISM. 

CHAP. These came forward along with infant baptism. All 
^'i- these fonts were evidently intended for dipping, as 



Fonts in the size of them proves, and as the laws and rubrics 
chur^ches ^f the church ordain. Writers on topographical anti- 
originally quities mention a great many, and the learned and inde- 

intendedfor ^ ^ •' ' 

clipping. fatigable author of that complete body of information 
entitled British Topography, hath taken the pains on this, 
as on all other articles, to arrange and class the mate- 
rials with w^onderful precision, for the benefit of investi- 
gators. It may be proper to run the eye over some of 
the most remarkable fonts. The continent would furnish 
many, but a few of this country [England] will serve to 
elucidate this article. 
Font at St. " Grymbald was a native of French Flanders, and 
church, Ox- Alfred, the glory of the Saxon kings, brought him into 
ford. England, in the year eight hundred eighty-five, and 

placed him at Oxford. ^There, in the first school founded 
by Alfred, he taught divinity along with the Abbot Neot, 
and he may justly be reputed, as by the Oxonians he is, 
one of the founders and first ornaments of that noble 
university. The old church of St. Peter was built by 
Grymbald, and a part of it remains entire to this day. 
In this church there was till lately a very ancient bap- 
tismal font, of elegant sculpture for the time. Mr. 
Hearne thought it was of the same date as that of Win- 
chester ; and he adds, after it had kept its place about 
five hundred years, it was ordered to be removed, and 
one much inferior to be put in its place. It was there- 
fore turned out, and put over a well. It is in circum- 
ference eleven feet, and of proportional depth. In sepa- 
rate niches the twelve apostles are represented. The 
upper part is bordered with a running sprig. The form 
is circular. The place, the size, and the sculpture serve 
to inform a spectator, that, in the opinion of the donor, 



ANCIENT BAPTISTERIES. 181 

the dipping of children according to the prescribed form s E C T. 
of the church was apostolical baptism. ^^^- 

" In the church of Bridekirk, near Cockermouth, in Font at 
Cumberland, there is ' a large open vessel of greenish 
stone,' which antiquarians pronounce a Danish font. It 
is doubtless a very ancient, a very rude, and a very sin- 
gular curiosity. That it was intended for a baptismal 
font ab origine^ as Bishop Gibson observes, cannot be 
questioned ; for on the east side the baptism of Christ is 
represented. Jesus stands naked ' in a kind of font or 
vase, with a nimbus almost defaced round his head, and 
over him a dove.' On his right hand near the font 
stands John the Baptist, his left hand being behind the 
shoulders of Jesus, and his right on his side. 

" Among the plates published by Mr. Strutt, there is Baptism of 
one from a manuscript life of Richard Earl of Warwick, ^y^^j.^^j'cl^^ 
which represents ' how he was baptized, havyng to his ^ ^ ^^^^• 
godfathers King Richard the Second, and Seynt Richard 
Scrope, then [1381] Bishop of Lichefield, and after in 
processe of tyme he was Archebishop of Yorke.' ^ This 
plate Mr. Strutt took from ' a very curious and valuable 
manuscript in the Cotton Library, marked Julius, E. iv. 
The original delineations, together with the writing, are 
all done by the hand of John Rouse, the Warwickshire 
antiquary and historian, who 'died the 14th of January, 
1491, the seventh year of Henry the Seventh. It is il- 
lustrated with fifty-three excellent delineations, which fully 
explain the manners and customs of the times in which 
they were done.' Round a neat Saxon font the com- 
pany stand. A bishop is holding the child, stark naked, 
and just going to be dipped, over the font. The hand 
of the royal godfather is on his head. The archdeacon, 

' View of Manners, &c. vol. ii. plute viii. p. 121. 
.16 



182 CHURCH HISTORY MODE OF BAPTISM. 

CHAP, according to custom, stands by the bishop, holding up 
^l- the service book open, which implies that the baptism is 
performing according to the ritual. As the child's face 
is toward the water, this is the last of the three immer- 
sions, and the bishop may be supposed now uttering the 
last clause of the baptismal words — and of the Holy 
Sprinkling Gliost* Ameii, The priest on the other side of the offici- 
never used ating bishop is holding the chrism. Fonts, like medals, 
in public in {Q^^>^ a history, and from a history of fonts incontestible 

Lniiland till " ;; 

after the evidence rises to prove that during the whole reign of 
tion? "^ ' popery (y^ England) public ordinary baptism was admi- 
nistered by immersion ; that the mode was not changed 
to sprinkling here, any more than on the continent, for 
such considerations as climate or timidity, rank or ca- 
price ; and that in the public opinion there was no ha- 
zard to health in dipping infants. The noble babe whose 
baptism is here represented, was born on the twenty- 
eighth of January, at Sal warp, in the county of Wor- 
cester." ^ 
Inference I take the fact to be established, so far as the history 
his?orv^of ^^ baptisteries bears upon the point, which it does with 
baptisteries, irresistible force, that the practice of dipping was not 
only usual, but considered necessary, except in particu- 
lar cases arising from danger of death, or other special 
circumstances, for thirteen centuries after Christ, through- 
out all countries where any form of Christianity existed. 

k Robinson's Hist. Bapt. pp. 111. 11.3—120. 1Q2— 127. 



IlITUAL REGULATIONS. 183 



SECTION IV. 

THE " ORDINES," OR RITUAL REGULATIONS FOR THE 
ADMINISTRATION OF BAPTISM. 

The design of this volume being to put the reader in SECT, 
possession of all the facts, or rather of some instances of ^^' 
every class of facts relating to the history of baptism, the 
directions for the administration of baptism which have 
been preserved by the different churches, will afford ad- 
ditional evidences of a very decisive character. 

" The Greeks divided their institutes into two classes, Creek or- 
the scriptural and the traditional. The division was 
merely speculative, for they thought both equally bind- 
ing. Basil gives an instance in baptism.^ ' The Scrip- 
ture says, " go ye, teach and baptize," and tradition adds, 
baptize by trine immersion, and if any bishop or pres- 
byter shall administer baptism not by three dippings but 
by one, let him be punished with deprivation.' At what 
time this canon was made, and by whom it was first 
called an apostolical canon, is uncertain ; but it was 
early received for law by the established Greek church ; 
it was in full force when the cathedral of St. Sophia was 
built, and no person durst baptize any other way in the 
Sophian baptistery." ^ 

One of the principal duties of deacons and deaconesses 

* Op. De sancto spiritu. Cap. xxviii. Jam ter immergi homineni, 
unde ex scriptura haustum ? Reliqua item quse iiunt in baptismo, 
veluli renuntiare Satanae et angelisejus, ex qua scriptura habemus? 
Nonne ex minime publicata et arcana hac tradilione ? Nonne ex 
doctrina, quam patres nostri silentio quieto, minime curioso scr- 
varunt, &c. 

b Robinson's Iliat. Bup. p. G3. 



184 CHUKCH HISTOKY ^XOD£ OF BAPTISX. 

CHAP, (of the former there were one handred and My, and of 
^^ the latter forty, attached to the church of St. Sophia,) 
Duties of was to attend on the candidates for haptism.^ 

^ The cAce of deaconesses continued in ail chorches 
eastern and western till the elerenth c^itary, then it fell 
into disuse, first in the Roman church and then in the 
Greek, but it continued longer in the oriental churches ; 
and the Xestonan hath deaconesses to this day. The 
duration of these female officers is allowed to afibrd pro- 
bable proof of the duration of the baptism of adults by 
immersion." * 

It is unnecessary to quote more particularly firom the 
Greek rituals ; it is suffici^it to state that they all re- 
quire trine immersion. 

The sermons preached on baptismal occasions afford 
an eridence of a similar character, both as to the 
subjects and the mode : the latter is at presoit under 
consideraticm ; and I shall giye an extract firom a dis- 
course by Basil, Archbishop of C«sarea, which will 
indicate clearly how they baptized in the Greek church 
in the fourth century . 

^ How can we be placed in a ccMidition of likeness to 
his death? By being * buried with him in baptism.' 
How are we to go down with him into the grave ? By 
imitating the <buriaP of Christ in baptism; for the 
bodies of the baptized are in a sense buried in water. 
For this reason the apostle speaks figuratiTely of bap- 
tism, as a * laying aside the works of the flesh : ye are 
circumcised with the circumcision made without hands, 
in putting off the body of the sins of the flesh by the 

« It would be wen if these officers attended as prompClf and 
solemnlj to their duties in the true cfaurcfa as thej appear lo hafe 
dooe in the apostate. 

* RobinsooV fliaL Bap. p^ 61. 



F RITUAL REGULATIONS. 185 

circumcision of Christ, buried with him in baptism,' SECT, 
which in a manner cleanses the soul from the impurity ^^' 
of its natural carnal affections ; agreeably to this say- 
ing, ' wash me, and I shall be whiter than snow.' This 
is not like the Jewish purifications, washing after every 
defilement, but we have experienced it to be one cleans- 
ing baptism, one death to the world, and one resurrec- 
tion from the dead, of both which baptism is a figure. 
For this purpose the Lord, the giver of life, hath insti- 
tuted baptism a representation of both life and death ; 
the water overflowing as an image of death, the Spirit 
animating as an earnest of life. Thus we see how 
water and the Spirit are united. Two things are pro- 
posed in baptism ; to put an end to a life of sin, lest it 
should issue in eternal death ; and to animate the soul 
to a life of fiiture sanctification. The water exhibits an 
image of death, receiving the body as into a sepulchre : 
the Spirit renews the soul, and we rise from a death of 
sin into a newness of life. This is to be ' born from 
above of water and the Spirit :' as if by the water we 
were put to death, and by the operation of the Spirit 
btought to life. By ' three immersions,' therefore, and 
by three invocations we administer the important cere- 
mony of baptism, that death may be represented in a 
figure, and that the souls of the baptized may be purified 
by divine knowledge. If there be any benefit in the 
water, it is not from the water, but from the presence of 
the Spirit ; for baptism doth not « save us by putting 
away the filth of the flesh,' but by ' the ansv/er of a 
good conscience towards God.' " ^ 

The Roman ordines will now demand our attention ; — Roman 
"To prevent confusion in a public worship conducted 

® Robinson's History of Baptism, p. 65, 66. 
16^ 



186 CHURCH HISTORY 3I0DE OF BAPTISM. 

C II A P. by a great many persons, as well as to preserve uni- 

^ ^- formity, prudence early suggested the use of ordinals, 

marking every person's part, his place, his dress, his 

words, and all his actions and gestures. Copies went 

from church to church as tunes do now, and at length 

ordinals obtained a general likeness and displayed an 

infinite variety. 

Father Ma- " Father Mabillon, having observed that the vulgar 

kction ^'^^' -^^"^^^ ordo was a confused collection of several or- 

dines, collected with infinite pains the most ancient 

copies, and collated, corrected, and published sixteen. 

Various as these are, the first being of the ninth, and 

supposed to describe the seventh or eighth century, and 

the last of the fourteenth, the order of baptism differs 

much less than could have been imagined ; for, in regard 

to the mode, there is not a trace of sprinkling or pouring, 

it is dipping, and in some trine immersion ; and to this 

manner of baptizing every word agrees, as going down 

into the baptistery, coming up out of it, undressing, 

dressing, napkins, vestments, &c." 

Baptism as An extract from the twelfth ordinal in Father Mabil- 

brt^he"po^e ^^^'^ collection. Written by a cardinal in the latter part 

in the 12th of the twelfth century, relating as it does to the ordinance 

of baptism, as performed by the pope himself, will be 

interesting : — 

" The pope went on to the baptismal hall, and after 
various lessons and psalms, consecrated the baptismal 
water. Then, while all were adjusting themselves in 
their proper places, his holiness retired into the adjoining 
chapel of St. John the Evangelist, attended by some aco- 
lothists, who took off his habits, put on him a pair of 
waxed drawers, and a surplice, and then returned to the 
baptistery. There three children were waiting, which 
was the number usually baptized by the pontiff. Silence 



I 



RITUAL REGULATIONS. 187 



was ordered. When the first was presented, he asked, SECT. 

What is his name ? The attendant answered, John. 

Then he proceeded thus. John, dost thou believe in 
God the Father Almighty, the Creator of heaven and 
earth ? I do believe. Dost thou believe in Jesus Christ 
his only Son our Lord, who was born and suffered death ? 
I do believe. Dost thou believe in the Holy Ghost, the 
holy catholic church, the communion of saints, the re- 
mission of sins, the resurrection of the body, and life 
eternal ? I do believe. John, do you desire to be bap- 
tized 1 I do desire it. I baptize thee in the name of the 
Father, (dipping him once,) and of the Son, (dipping him 
a s(*cond time,) and of the Holy Ghost, (dipping him a 
third time.) The pontiff added, May you obtain eternal 
life. John answered. Amen. The same was then re- 
peated to Peter and Mary, the other two. Attendants 
with napkins received the children, and retired to dress 
them. The attendants of his holiness threw a mantle 
over his surplice, and he retired. The rest of the cate- 
chumens were baptized by deacons, who in clean habits, 
and without shoes, went down into the water, and per- 
formed the ceremony as the pontiff had set them an ex- 
ample. After all was over, and the children dressed, 
they waited on the pope in an adjacent room, where he 
confirmed them, and delivered to each chrism and a 
white garment." 

If relaxation from the supposed unpleasantness of Sprinkling 
"going down into the water" had been admitted in ^^J cilted'^for 
case, sure the pontiff himself would have claimed exemp- twelve cen- 

turies. 
tion ; but we find that even the head of the most corrupt 

of all ecclesiastical bodies had not so far corrupted him- 
self as to depart on this point from the law of Christ so 
late as the twelfth century. As none dare affirm that 
the papacy introduced immersion, I ask, Why did the 



188 CHURCH HISTORY — MODE OF BAPTISM. 

CHAP, pope put on waxed cloth trowsers on Easter Sunday, if 
^^- " sprinkling, as the preferable mode, had been in all ages 



duly appreciated ?" 

Immersion I close this section with referring the reader to the 

the church'^ ritual of the church of England. In the baptismal ser- 

of England vice of that hierarchy, he will find the priest required " to 

dip the child, unless it shall be certified to be weakly." 

Whether all children have become " weakly," or the 

clergy disobedient, I must leave to their own consciences.^ 



SECTION V. 

INVARIABLE AND UNALTERED TRACTICE OF THE 
GREEK AND OTHER EASTERN CHURCHES. 

Unaltered It has already been stated that all the Greek rituals re- 
the^Greek ^.^"^^^^ trine immersion ; such has also been the invariable 
church. rpro^QiiQQ Q^{ that church. Sir P. Ricaut, writing on the pre- 
sent state of the Greek church, observes : — " Thrice dip- 
ping or plunging this church holds to be as necessary to 
the form of baptism, as water to the matter." Dr. King 
attests that " the Greek church uniformly practises trine 
immersion ;" and adds, " undoubtedly the most primitive 
manner;"* and Dr. Wall affirms, that "the Greek 
church, in all its branches, does still use immersion." ^ 

f The American episcopal church declares in the preface to the 
Prayer Book published by authority, that no alterations from the 
mother church of England have been made, in " doctrine, discipline, 
or worship, /wrMer than local circumstances require.^'' Will its de- 
fenders explain the necessity of the alteration in the baptismal 
service? — "Then shall the priest dip the child in the water dis- 
erectly, or shall pour water upon it." Are all American infants 
*' weakly ?" 

a Rites and Ceremonies of the Greek church, p. 192. 

t History of Infant Baptism, vol. ii. p. 376. 



PEACTICE OF THE EASTERN CHURCHES. 189 

There are several bodies of Christians among the east- SECT, 
ern nations, who are not under the dominion of either the ^- 
Greek or Roman churches. Of these the Nestorians, so 
denominated from Nestor, a patriarch of Constantinople, 
who separated from the Greek church in the fifth cen- 
tury, are one of the most interesting. Their liturgy is 
evidently taken from that of the ancient Greek church. 
This method of baptizing is thus described ; — 

" The candidate goes into the baptistery, which they Baptism 
call Jordan, where the priest reads lessons and prayers, pjestonans. 
after which the auditors are dismissed, the gates shut, 
and the catechumen repeats the Nicene creed. Next, 
the catechumen-oil and the baptismal water are blessed, 
after which a deacon anoints the catechumen all over, 
and then leads him to the priest, who, standing on the 
west side of Jordan,^ turns the face of the catechumen to 
the east, and laying his hand upon his head bows him v 

forward into the water a first time, saying, such a one, 
the servant of God^ is baptized in the name of the Father^ 
to which the company answer, Amen: then bowing him 
a second time, he says, and oftlie Son^ answer as before. 
Amen: then a third time, saying, and of the Holy Ghosty 
Amen. The baptized is then clothed, and the deacon 
leads him out of the baptistery and delivers him to his 
friends in waiting." ^ 

" The Armenians invariably practise immersion. Among the 
Chard in, who was present at Zulfa, at the Armenian ^'^^"^^"^• 
festival called Cachachouran, that is, the baptism of the 

c AssEMANi, torn. iii. p. ii. cap. vii. s. 9. De Baptismo. — Catechu- 

meni recitant symbolum Nicaenum Sacerdos, stans ad 

partem occidentalum Jordanis, faciem pueri vertit ad orientem, 
eumque in aquam i-mrnergit, imponens inanum suam super caput 
ejus, et dicens, baptizatur talis, kc. 

^ Robinson's History of Baptism, p. 485, 486. 



190 CHURCH HISTORY MODE OF BAPTISM. 

CHAP, cross, observes, that the Mahommedans call Christian 
^ ^' baptism sebjah, dying, because they always see it per- 
formed by immersion or plunging : by which, he adds, 
it may be judged, that they know nothing of the western 
practice of baptizing by aspersion." ^ Mr. Wolf, the Mis- 
sionary, says, **the priest (of Armenia) puts the child into 
the water, and washes the head with three handfuls of 
water, and prays, and saith, ' I baptize thee in the name,' 
&;c., and then dips^ the child,'' ^ &c. This is confirmed 
by Missionaries Smith and Dwight, who say, according 
to the rules of the Armenian church, baptism consists in 
plunging the whole body in water three times, as the 
sacred formula is repeated.^ 
Jacobites, The Asian Jacobites, inhabiting principally Syria and 
A byssiniaas Mesopotamia, the African Jacobites, Copts, and Abyssi- 
gians.^^^" nians, administer baptism by trine immersion; as also 
do the Georgians. In fact, as Dr. Wall states, no branch 
of the nominally Christian church, however corrupt in 
other respects, has dared to change the law of immersion 
into sprinkling, except the Roman hierarchy, and those 
churches which derived sprinkling from that polluted 
source. 



« Robinson's Hist. Bapt. pp. 490—493. 

^ I perceive some poedobaptist author?, omitting' the last word^^ 
*• and then dips the child/' bring this passage in proof of pouring. 
Is this dishonesty or simply unfortunate? 

? Bapt. Mag. 1826, vol. xviii. p. 29. 

b Miss. Research, in Armenia, p. 312. 



d 



ORIGIN OF SPRINKLING. 191 



SECTION VI. 



ORIGIN AND PROGRESS OF POURING AND SPRINKLING. 

The history of baptism, so far as the mode is con- SECT, 
earned, will be completed by investigating when, where, 
and how sprinkling was introduced ; the opposition it 
had to contend with, and the triumphs it achieved 
among the western nations of Europe. 

It has already been found in Africa, in the time of Introduc- 
Cyprian, and obtained from him a favourable expression gpr^i^^^ling 
of his opinion. In fact, wherever the doctrine of thei"^^^^^"^^ 
absolute necessity of baptism to salvation, even in the 
case of babes, was admitted, it became contrary to nature 
to maintain that immersion, alone, was baptism ; for in 
that case many dear little infants and others must be 
lost. It would seem that in France, in the eighth cen- 
tury, many of the clergy had, in cases where immersion 
was impracticable or very difficult, volunteered to modify 
their practice by pouring or sprinkling, as the case might 
require. Such a practice, however, even in this case, 
having the sanction of no ecclesiastical authority, the 
French clergy availed themselves of the opportunity 
presented by the presence of Pope Stephen II. (who 
having been driven from Rome by the Lombards, had 
fled to France to claim the protection of Pepin,) to inquire 
among other points of difficult}^, if, in certain cases, pour- The clergy 
ing or sprinkling might not be considered as valid baptism. s^ctlno-Uie 
Stephen, well inclined to accommodate the French clergy, validity of 

,,...,. , 1 , . ^^ sprinkling. 

by the promise ot their royal master, to take up his cause 

and expel the Lombards from his dominions, gave such 

•a reply as they desired. The precise question proposed 

• was, whether in case of necessity/, occasioned by illness 



192 CHURCH HISTORY — 3I0DE OF BAPTISM. 

CHAP, of an infant, it were lawful to baptize by pouring water 
^^' out of the hand, or a cup, on the head of the infant : 
Reply of Stephen answered ; if such a baptism were performed, in 
tep en. ^^^^ ^ ^^^^ ^^ necessity^ in the name of the Holy Trinity, 
it should be held valid." ^ 
First autho- This answer of Stephen's is the first public authority 
sprinkfing ^^^ private baptism, and for sprinkling. The learned Bas- 
A. D. 754. nage observes, " that it allows sprinkling only in case 
of imminent danger ; that the authenticity of it is denied 
by some Catholics ; that many laws were made after this 
' time in Germany, France, and England, to compel dip- 
ping, and without any provision for cases of necessity : 
therefore, that this law did not alter the mode of dipping 
in public baptisms ; and that it was not till five hundred 
and fifty seven years after, that the legislature, in a coun- 
cil at Ravenna, in the year thirteen hundred and eleven, 
declared dipping or sprinkling indifferent." ^ 
Immersion That immersion was the mode in which our ancestors 
m ng an . -^^ ^j^^ ^^ father-land" were baptized, is manifest, not only 
from the history of baptisteries and fonts, already treated 
of, but from the earliest historical records. 

The venerable Bede states, that the king and queen of 
the Northumbrians, " having been instructed in the word 
of Christ's salvation, were washed in the river Glen, as 
the bath of remission." Immediately after, he speaks of 
Paulinus baptizing in the Swale, as no oratory or bap- 
tistery was as yet erected.*^ 

In process of time, however, the French fashion of 
sprinkling began to grow popular, as is evident from its 
frequent denunciation by the provincial councils. The 

» Robinson's History of Baptism, p. 429. 
^ Basnagii Monument, vol. i. PrGsfat. c. v. sect. 4. 
c Historia EcclcsiasticaB Gent. Anglic. A Ven. Beda, prcsby- 
ter. Script. Cantab. 1G44. Lib. II. cap. 14, p. 14G. 



ORIGIN OF SPRINKLING. 193 

following of these ecclesiastical assemblies issued decrees SECT. 

enforcing immersion: — York, A. D. 1106; London, ^ ^- 

A. D. 1200 ; Salisbury, A. D. 1217 ; Worcester, A. D. 

1224 ; Exeter, A. D. 1287 ; Worcester, A. D. 1306. 

It is certainly a singular circumstance, that the re- Practice of 

. the re- 

formed churches should have fallen into the error of the formed 

church of Rome, not only in their practice respecting the ^^^^^''^h^^- 

. subjects of baptism, (the antiquity of which might have 

formed some kind of excuse, though a very inadequate 

one ;) but also have ultimately adopted the then recent 

innovation of sprinkling. Although, however, this is the 

present practice of the reformed churches of Europe, it 

was far from being the case generally in the earlier days 

of the Reformation. 

How the English reformers understood the matter is Views of 
clear from the first liturgy of King Edward VI., which reformers, 
required baptism to be administered by trine immersion.*^ 

" W^hat greater shame can ther be, then a man to pro- 
fesse himself to be a Christen man, because he is bap- 
tized, and yet be knoweth not what baptisme is, nor what 
strength the same hath, nor what the dyj^pyng in the 
water doth betoken .... when God is added and joyned 
to the water, then it is the hatlie of regeneracion .... a 
hatlie that washeth our soules by the Holy Ghoste, as 
Saynct Paule calleth it, saying, God hath saved us 

thorowe hys mercye by the hatlie of regeneracion 

for baptisme and the dyppynge into the water doth be- 
token, that the olde Adam, with all his synne and evel 

c Catechismus^ that is to say, a short instruction into Christian 
religion for the syngular cornmodite and prosyte of childre and 
yong people. Set forth hy the niooste reverende fatlier in God, 
Thomas, Archhishop of Canterbury, Primate of all England, and 
Metropolitane. Gualterus Lynne excudebat. 1548. 

17 



194 CHUBCH HISTOBY MODE OF BAPTISM. 

CHAP, lustes ought to be drowned and kylled by daily contri- 
^^- tion and repentance." ^ 
William I^ ^i^^ manner, William Tyndal, otherwise called 

Tjndal. Hvchins, speaks of baptism : — " The jjiungynge into the 
water sygnyfyeth that we dye and are huryed y^\\ki Chryst, 
as concemynge the olde lyse of Synne which is Adam. 
And the 'pidhjnge out agayn sygnyfyeth that we ryse 
agaipie with Chryste in a newe lyfe." ^ 
Sprinkling It is a singular fact that sprinkling was not substituted 
Jaines L ^ ^^^ immersion either in Elngland or Scotland, (however it 
might have been resorted to in cases of danger,) till after 
the Reformation. Indeed, as I have already stated, the 
Rubric of the church of England still requires that the 
" priest dip the child, unless it be certified that it be weak- 
ly*" Edward VI. and Elizabeth were both immersed, as 
the records of royalty testify. The successor of Eliza- 
beth (James I.) was Irom Scotland, and had been initi- 
ated into sprinkling by the Scotch divines who imported 
it from Geneva, and he favoured its practice in England. 
During the protectorate of Oliver Cromwell, when pres- 
Andbjthe byterianism was in the ascendant, the Assembly of Di- 
j^^^,/ ^ vines debated the manner in which baptism should be 
directed in their formula, and decided, by vote of twen- 
ty-five to twenty-four, that sprinkling should alone be 
mentioned, without reference to immersion. This deci- 
sion, however, had nothing to do with the ritual of the 
episcopal church, which, at the restoration of Charles 11., 

** Ihid. Tilus iii. 5. ** He saved us by the ttashing of regenera- 
tion." — Tixdal: •* By the fouDtajne of the newe byrth." 

« The obedyertce of a Chrysten man ; and how Cbrysten rulers 
ought to gouemc, wherein also (yf thou marke dilygeotly) thou 
shalte fynde eyes to perceyue the craftye conveyance of all jugglers. 
Fo. IjLxvi. Baptym, 



ORIGIN OF SPllINKLING. 195 

again became the national church, and which still retains SECT, 
the direction for dipping, and the practice of sprinkling. ^^- _ 

The Edinburgh Encyclopedia, than which a more able Introduc- 
or satisfactory witness could not be produced,^ observes, gp^Jnklinfr 
(in tha article on Baptism,) respecting the introduction ofj"^^^^^^- 
sprinkling into Scotland : " In this country, however, 
sininkling ivas never used in ordinary cases till after 
tJie Reformation. During the persecution of Mary, 
many persons, most of whom were Scotsmen, fled from 
England to Geneva, and there greedily imbibed the 
opinions of that church. In 1556, a book was published 
at that place, containing ' The Forms of Prayer, and 
Ministration of the Sacraments, approved by the famous 
and godly learned man, John Calvin,' in which the ad- 
ministrator is enjoined to ' take water in his hand, and 
lay it upon the child's forehead.' These Scottish exiles, 
who had renounced the authority of the pope, implicitly 
acknowledged the authority of Calvin ; and returning lo 
their own country, with Knox at their head, established 
sprinkling in Scotland." 

I know not how I can conclude this chapter better 
than by using the words of Professor Stuart himself. 

" We have collected facts enough to authorize us now Result of 
to come to the following general conclusion, respecting Stuart's in- 
the practice of the Christian church in general, with re- ^'^stigation. 
gard to the mode of baptism, viz., that from the earliest 
ages of which we have any account, subsequent to the 
apostolic age, and downward for several centuries, the 
churches did generally practise baptism by immersion ;s 

f The Encyclopedia Americana is also equally satisfactory. Sec 
Art. Baptism^ vol. i. p. 557. 

s The reader will observe how directly the Professor at Audover 
contradicts the Professor at Princeton. — " A house divided against 



196 CHURCH HISTORY MODE OF BAPTISM. 

C H A P. perhaps by immersion of the whole person ; and that the 
^"l- only exceptions to this mode which were usually allowed, 
were, in cases of urgent sickness, or other cases of im- 
mediate and imminent danger, where immersion could 
not be practised. It may also be mentioned here, that 
aspersion and affusion^ which had, in particular cases, 
been now and then practised in primitive times, were 
gradually introduced, and became, at length, quite com- 
mon, and in the western church almost universal, before"^ 
the Reformation." 

The learned professor's clause, " perhaps by immer- 
sion of the whole person,*' is a literary curiosity. In all 
history the candidates are described as descending into 
the water about up to their waist, and then their heads or 
upper part of the body were immersed by the adminis- 
trator ; — the very method practised by the baptists now. 
Some then, as now, bowed the head forward, some leaned 
the body backward ; but how ]Mr. Stuart, in either of 
these methods, or any other, when a person is standing 
in the water up to the waist, can submerge the head, 
without the whole body being completely under water, 
is what neither he nor any one else can tell. This " per- 
haps " might well have been spared. 
Appeal to Can any historical evidence be more complete respect- 
ing the time and the causes of the introduction of the 
innovation of sprinkling? May I respectfully ask the 
poedobaptist who reads this volume, (episcopalian, presby- 
terian, congregationalist, or methodist,) 1. Whether he 
has not been kept in ignorance of these facts ? 2. Whe- 
ther those clergy who withhold these facts from their 

itself cannot stand." Will Professor Stuart's publisher explain why 
his work is kept out of print? 

^ The reader will be able to correct Professor Stuart, by substi- 
tuting the words " soon after" for " before." 



ADMISSIONS OF PCEDOBAPTISTS. 197 

flocks do not take upon themselves an undue and dange- SEC T. 
rous responsibility ? 3. Whether he will have indepen- ^'^^- 
dence enough to take any adequate means to ascertain 
if these statements can be denied? And, finally, if they 
cannot be gainsay ed, whether he will dare to remain 
unbaptized^ and, therefore, in a state of disobedience to 
the King of kings ? 



SECTION VII. 

ADMISSIONS OF POEDOBAPTIST ECCLESIASTICAL HISTORIANS 
AND DIVINES. 

In a previous portion of this volume, the testimony of Immersion 
numerous learned theologians, both ancient and modern, apostolfc 
have been laid before the reader, both respecting theP^^^^^^®- 
meaning of the term baptizo, and the practice of the apos- 
tles. I shall now place before them a few passages from 
the writings of poedobaptists, respecting the practice of 
the primitive churchy which prove not only that immer- 
sion was generally practised, but that no other practice 
was regarded as apostolic. No evidence can possibly 
be more decided on this point, than that the validity of 
baptism, in the cases of those who were affused when 
in danger of death, was a matter of earnest debate ; which 
could not possibly have been the case, had the practice 
been deemed apostolical. 

MosHEiM : " The sacrament of baptism was adminis- Acknow 
tered in this [the second] century, without the public ^^f^^^".^^ 
assemblies, in places appointed and prepared for that baptist 
purpose, and was performed by immersion of the whole 
body in the baptismal font. — Those adult persons, that 
desired to be baptized [among the collegiants] received the 

•17* 



198 CHURCH HISTORY — MODE OF BAPTISM. 

CHAP, sacrament of baptism, according to the ancient and pri- 
^^' mitive manner of celebrating that institution, ever by 



Grotius : " That baptism used to be performed by 
immersion, and not pouring, appears both from the pro- 
per signification of the word, and the places chosen for 
the administration of the rite, (John iii. 23; Acts viii. 
38 ;) and also from the many allusions of the Apostles, 
which cannot be referred to sprinkling. (Rom. vi. 3, 4; 
Col. ii. 12.)"^ 

BossuET : " The baptism of John the Baptist, which 
served for a preparative to that of Jesus Christ, was per- 
formed by plunging. When Jesus Christ came to John, 
to raise baptism to a more marvellous efficacy in re- 
ceiving it, the Scripture says, that he went up out of the 
water of Jordan, (Matt. iii. 16 ; Mark i. 10.) In fine, we 
read not in the Scripture that baptism was otherwise ad- 
ministered ; and we are able to make it appear, by the 
acts of councils,' and by the ancient rituals, that for thir- 
teen hundred years^ baptism was thus administered 
throughout the ichole church, as far as was possible.'''* ^ 

Dr. Whitby : " It being so expressly declared here, 
(Rom. vi. 4, and Colos. ii. 12,) that we are buried with 
Christ in baptism, by being buried under water ; and 
the argument to oblige us to a conformity to his death, 
by dying to sin, being taken hence ; and this immersion 
being religiously observed by all Christians for thirteen 
centuries, and approved by our church, and the change 
of it into sprinkling, even without any allowance from 
the Author of this institution, or any license from any 

a Ecclcs. Hist. Cent. II. Part II. Chap. iv. § 8. and Cent. XVII. 
See, II. P. II. Chap. vii. § 1. 

^ Apud Polum, Synops. ad Mat. iii. 6. 

c In Mr. Stennett against Russen, p. 175—76. 



I 



ADMISSIONS OF PCEDOBAPTISTS. 199 

council of the church, being that which the Romanist SECT, 
still urgeth to justify his refusal of the cup to the laity." ^ ^^^- 

Dr. Wall : *' Their [the primitive Christians] gene- 
ral and ordinary way was to baptize by immersion, or 
dipping the person, whether it were an infant, or grown 
man or woman, into the water. This is so plain and 
clear by an infinite number of passages, that as one can- 
not but pity the weak endeavours of such poedobaptists 
as would maintain the negative of it ; so also we ought to 
disown and show a dislike of the profane scoffs which 
some people give to the English antipcedobaptists, merely 
for their use of dipping. It was, in all probability, the 
way by which our blessed Saviour, and for certain was 
the most usual and ordinary way by which the ancient 
Chrfstians did receive their baptism. 'Tis a great want 
of prudence, as well as of honesty, to refuse to grant to 
an adversary what is certainly true, and may be proved 
so. It creates a jealousy of all the rest that one says. 
As for sprinkling, I say, as Mr. Blake, at its first coming 
up in England^ ' let them defend it who use it.' They 
[who are inclined to presbyterianism] are hardly pre- 
vailed on to leave off that scandalous custom of having 
their children, though never so well, baptized out of a 
basin, or porringer, in a bed-chamber; hardly persuaded 
to bring them to church ; much farther from having them 
dipped, though never so able to hear itJ^"^ ^ 

Mr. John Wesley : <« Mary Welsh, aged eleven days, 
was baptized according to the custom of the first church, 
and the rule of the church of England, by immersion. 
The child w^as ill then, but recovered from that hour.^ 

e Note on Rom. vi. 4. 

f Hist, of Inf. Bapt. Part II. chap. ii. p. 462. 
& Extract of Mr. John Weslej's Journal, from his embariving for 
Georgia, p. 11. 



cntics. 



200 CHUBCH HISTORY XOD£ OF BJLPTISM. 

CHAP. — • Burkd with him^ alluded to the ancient manner of 
^ '• baptizing by immersion." ^ 
German Tholuck's Romans, chap. vi. 4. " In order to un- 

derstand the figurative use of baptism, we must bear in 
mind the tceU known fact^ that the candidate in the pri- 
mitive church was immersed in water and raised out of 
it again." 

WtxEK, in Manuscript Lectures on Christian Antiqui- 
ties, says : - In the apostolic age, baptism was by immer- 
sion, as its symbolical explanation shows." 

Olshausex, Com. vol. i., p. 158. "John's baptism 
waS; in all probability, like Christian baptism, not only 
because the administrator immersed the candidate, but 
because a formula was used at the immersion." — ^p. 176. 
" The one half of the act, the immersion, represents the 
negative part, the removal of the old ; the other half, the 
emersion, represents the positive, the introduction of the 
new." So Be^iGei* and Usteki. 

Biletsch:veldeb's Theology, vol. i. p. 6S4. " The 
apostolic church baptized only by immersion." 

Guericke's Ch. Hist. vol. i. p. 100. " Baptism was 
originally administered by immersion.^ 

RHEiywAU)'s Archaeology, of 1S30, p. 303, n. 1. 
•• Immersion was the original apostolical practice." 

Hah:n''5 Theolog}-, p. 556. '• According to apostoUcal 
instruction and example, baptism was performed by im- 
mersing the whole man." 

Stabck, in his History of Baptism, p. 8, says : '• In 
regard to the mode, there can be no doubt, that it was 
noL by spri/ikling, but by immersion." 

J. H. Feitsch, Bib. Theology, of 1S20, vol. iii. p. 507. 
- \T r. Tv'^t r rqnrUm. ^til] r: nr^hcr chaoge in the out- 

- Wesie? 'a Notes on Roci. vl 4. 



ADMISSIONS OF PGHDOBAPTISTS. 201 

ward form of baptism was introduced, that o^ sprinkling SECT. 
with water ^ instead of the former practice of immersion."' ^^^' 

Von Coelln : — " Immersion in water was general 
mitil the thirteenth century ; but among the Latins it was 
displaced by sprinkling ; but retained by the Greeks."^ 

That it was in cases of sickness only that immersion rmmersion 
was superseded by application of water in some other ^^j^^^®"^®^.^ 
form, the following authorities will suffice : — cases of 

Salmasius : " The clinics only, because they were Testimony 
confined to their beds, were baptized in a manner of bapt^t au- 
which they were capable: not in the entire laver, asthors. 
those who plunge the head under water ; but the •whole 
body had water poured upon it. Thus Novatus, when 
sick, received baptism ; being perikutheiSy besprinkled^ 
not baptistheis^ baptized,'''^ ^ 

Pamelius ; " Whereas, the sick, by reason of their 

i"It may be edifying to some of our readers to learn, how far 
Dr. Miller, of Princeton, has kept pace with the great critics of the 
age. In his work on Baptism, published in 1835, he says, ' There 
is not the smallest probahiliiy that he (John) ever baptized an indi- 
vidual in this manner {by immersion) .'' p. 93. ' The sacred wri- 
ters have not stated a single fact, or employed a single term, which 
evinces, that they either preferred or practised immersion in a 
single easel'' p. 99. 'Immersion is not even the common mean- 
ing of the tvord^ baptize ! p. 84. ' All impartial judges, by 
which I mean all the most profound and mature Greek scholars^ — 
who are neither theologians nor sectarians, — agree in pronouncing, 
that the term in question imports the application of water by 
sprinkling !' p. 85. 

" This is the man that speaks ex cathedra in his book, from the 
beginning to the end, using such terms as, ''lean assure you, my 
friends,* and brands with ignorance and infamy those who main- 
tain the contrary. Such a production is not lo be answered by 
argument." — Christian Review, vol. iii. p. 102. 

k History of Theological Opinions. Cassell, 1834, vol. i. p. 203. 

1 Apud Witsium, (Econ. Feed. L. IV. C. xvi. § 13. 



202 CHURCH HISTORY — MODE OF BAPTISM. 

CHAP, illness, could not be immersed or plunged (which, pro- 
^^- perly speaking, is to be baptized ;) they had the salutary 
water poured upon them, or were sprinkled with it. For 
the same reason, I think, the custom of sprinkling now 
used, first began to be observed by the western church ; 
namely, on account of the tenderness of infants, seeing 
the baptism of adults was now very seldom practised." "" 

Grotius : " The custom of pouring or sprinkling 

seems to have prevailed in favour of those that were dan- 

, gerously ill, and were desirous of giving up themselves to 

Christ ; whom others called clinics. See the Epistle of 

Cyprian to Magnus,'''^ " 

Von Coelln : " Baptism was by immersion ; only in 
cases of tli£ sick was it administered by sprinkling. It 
was held necessary to salvation, except in cases of 
martyrdom." ° 

Rheinwald : " Baptism was administered by immer- 
sion, 07tly in cases of necessity by sprinkling." p 

Neander, vol. i. p. 361, remarks : " Only with the 
sick was there an exception," in regard to immersion. 

Winer, in his Lectures on Archaeology, in manu- 
script, says ; " Affusion was at first applied only to the 
sick, but was gradually introduced for others after the 
seventh century, and in the thirteenth became the pre- 
vailing practice in the West. But the Eastern church 
has retained immersion alone as valid." 

Stroth's Eusebius, vol. i. p. 506. "Baptism was 
administered to those o?i beds of sickness by sprinkling 
and pouring; in other cases, it was at that time by 
immersion." 

Geiseler's Ch. Hist. Ger. Ed. vol. ii. p. 274 : '' For 

m Apud Forbcsium, Instruct. Hist. Theo. L. X. C. v. § 57. 

" Apud Poli Synop. ad. Mat. iii. 6. 

° Hist. Theol. Opin. vol. i. p. 459. 

P CJiristian Archocology. Berlin, 1830, p. 302. 



ADMISSIONS OF PCEDOBAPTISTS. 203 

the sake of the sick^ the rite of sprinkling was intro- SECT. 
duced:' VII. 

Du Fresne's Lat. Glossary, on the word clinici ; 
"From the custom of baptizing by pouring or sprinkling 
the sick^ who could not be immersed (which is properly 
baptism,) was introduced the custom which now prevails 
in the Western church.' ""^ 

Bp. Burnet : '' The danger of dipping in cold climates, 
may be a very good reason for changing the form of 
baptism to sprinkling.'*'' ^ 

Dr. Towerson : " The first mention we find of asper- 
sion in the baptism of the elder sort, was in the case of 
the clinici^ or men who received baptism upon their sick 
beds : and that baptism is represented by S. Cyprian as 
legitimate, upon the account of necessity that compelled 
it, and the presumption there was of God's gracious ac- 
ceptation thereof, because of it. By which means the 
lawfulness of any other baptism than by immersion, will 
be found to lie in the necessity there may sometimes be 
of another manner of administration of it." ^ 

Sir John Floyer : " The church of Rome hath 
drawn short compendiums of both sacraments ; in the 
eucharist, they use only the wafer; and instead of im- 
mersion, they introduced aspersion. . . I have given now 
what testimony I could find in our English authors, to 
prove the practice of immersion from the time the Bri- 
tons and Saxons were baptized, till king James's days ; 
when the people grew peevish with all ancient ceremo- 
nies, and through the love of novelty, and the niceness 
of parents, and the pretence of modesty^ they laid aside 
immersion." ^ 

q Christian Review, vol. iii. p. lOG. 

r Exposition of XXXIX Art. p. 436. 

5 Of the Sacram. of Baptism. Part III. p. 59, GO. 

^ Hist, of Gold Bathing, p. 15, Gl. 



204 CHURCH HISTORY 3I0DE OF BAPTIS3I. 

CHAP. Dr* R« Wetham : " The word baptism signifies a 
VI. washing, particularly when it is done by immersion, or 
by dipping, or plunging a thing under water, which was 
formerly the ordinary way of administering the sacra- 
ment of baptism. But the church, which cannot change 
the least article of the Christian faith, is not so tied up in 
matters of discipline and ceremonies. Not only the ca- 
tholic church, but also the pretended reformed churches, 
have altered this primitive custom in giving the sacra- 
ment of baptism, and now allow of baptism by pouring 
or sprinkling water on the person baptized. Nay, many 
of their ministers do it now-a-days, by fillipping a wet 
finger and thumb over a child's head, or by shaking a 
wet finger or two over the child, which is hard enough 
to call a baptizing in any sense !" " 

Dr. Wall : — " In the case of sickness, weakness, 
haste, want of quantity of water, or such like extraordi- 
nary occasions, baptism by affusion of water on the face, 
was, by the ancients, counted sufficient baptism. France 
seems to have been the first country in the world, where 
baptism, by affusion, was used ordinarily to persons in 
health, and in the public way of administering it. There 
had been some synods, in some diocesses of France, that 
had spoken of affusion, without mentioning immersion at 
all, that being the common practice ; but for an office or 
liturgy of any church, this is,^ I believe, tJie first in the 
'icorlcl, that prescribes aspersion absolutely; and for 
sprinkling, properly called, it seems it was, at sixteen 
hundred and forty-five, just then beginning, and used by 
very few. It must have began in the disorderly times 

" Annot. on New Test. Matt. iii. 6. — A catholic author, surely 
an impartial witness. — This and several of the preceding quota- 
lions arc from Booth's Pocdobaptism Examined. 

^ Referring to Cahin's " Form of administering the Sacraments.'' 



ADMISSIONS OF PCEDOBAPTISTS. 205 

after forty-one. But then came The Directm-y^ which SECT. 
says : ' Baptism is to be administered, not in private ^^^• 
places or privately; but in the place of public worship, 
and in the face of the congregation,' and so on. And 
< not in the places where fonts, in the time of popery, were 
unfitly and superstitiously placed.' So they reformed the 
font into a basin. This learned Assembly could not re- 
member, that fonts to baptize in, had been always used 
by the primitive Christians, long before the beginning of 
popery, and ever since the churches were built : but that 
sprinkling, for the common use of baptizing, was really 
introduced (in France first, and then in other popish 
countries) in time of popery ; and that accordingly, all 
those countries in which the usurped power of the pope 
is, or has formerly been, owned, have left off dipping of 
children in the font ; but that all other countries in the 
world, which had never regarded his authority, do still 
use it ; and that basins^ except in case of necessity, were 
never used by papists, "or any other Christians, whatso- 
ever, till by tliemselves. What has been said of this 
custom of pouring or sprinkling water in the ordinary 
use of baptism, is to be understood only in reference to 
the western parts of Europe ; for it is used ordinarily no 
where else.' " "^ 

It is singularly unfortunate for the advocates of poedo- 
baptism, that the very quotations to which they refer us 
for proof that sprinkling was an apostolical practice, 
clearly evince that the contrary was the fact. 

In the case of Novatian, for instance, " Eusebius in- q^^^ ^^ ^^^ 
forms us, that when he received baptism by pouring, it V''^t*an. 
was on « account of his sickness.' It is natural to inquire, 
why aspersion, if it was of apostolical origin, should be 

X Hist, of Inf. Bap. Part II. chap. ix. 

18' 



of Cyprian. 



206 CHURCH HISTORY 3I0DE OF BAPTISE!. 

CHAP, limited to the sick ? What objection could there be, that 
^^- any one in health should be so baptized ?'' '^ 
Arguments The case of Cyprian, the father of sprinkling, is 
greatly relied upon by pcedobaptist writers ; but this also 
is only a broken staff that pierces the hand. The 
writer in the Christian Review, we believe President 
Sears, (to whom our readers are already much indebted, 
for the translations from modern German writers, pre- 
sented in this and previous sections,) has treated this 
point in a manner so condensed, yet clear and satis- 
factory, that I prefer its insertion to any comments of 
my own. 

" Magnus inquired of Cyprian (see Epist. 76,) whether 
persons thus baptized * were to be regarded as legitimate 
Christians^ inasmuch as they were not baptized by hath- 
ing^ but by affusion.'^ "^ Cyprian is not prepared to give 
a decisive answer, but expresses his opinion, and says 
each one must settle this question for himself. His own 
views are stated thus : ' When there is a 'pressing neces- 
sity^ with GocTs indulgence^ the holy ordinances, though 
outwardly abridged^ confer the entire blessing upon 
those who believe.' y We have given Neander's trans- 
lation, as the two last words cannot be expressed in 
English without a paraphrastic rendering. Wall has 
translated this passage, as he has many others, so as to 
cover up its true meaning. In the same letter, Cyprian, 
speaking of those who supposed themselves < empty and 
devoid of a blessing, because they were not immersed, 
but merely sprinkled,' says, ' let them not imagine, that 
they can be rebaptized when they recover.' 

^ Christian Review, vol. iii. p. 106. 
* " Eo quod aqua salulari non loli sunt scd perfusi.'''' 
y "Necessitate cog^enle, et Deo indulgentiam suam largiente, 
lotam crcdentibus confcrunt divina compendia." 



ADMISSIONS OF P(EDOBAPTISTS. 207 

'< We ask, could all these remarkable circumstances SECT, 
have existed, if the whole church regarded sprinkling as ^'^* 



apostolical in its origin, and consequently of equal au- ^"^°"^p^^^" 
thority with immersion 1 Could Magnus have proposed apostolic 
such a question ; could Cyprian have given such an f^^ spriifk- 
answer ? Why did not the practice and tradition of the ^^"S- 
church satisfy Magnus? Why did not Cyprian bring it 
up in reply? Why, in his long argument to show the 
validity of sprinkling, did he not attempt to prove it 
from the practice of the primitive church, or from the 
New Testament, either directly or indirectly? The 
case required such a defence, and Cyprian felt it, and 
not being able to demonstrate any thing, he left every 
one to his own views, and yet, wishing to find so7ne 
support y resorted to the Old Testament, and to tJie na- 
ture of purification. To these, these alone, and nothing 
else, did he appeal. Besides, if sprinkling was a divine 
ordinance, what need of any « urgent necessity,' or 
(what is still more strange) ' divine indulgence,' in 
order to make it pass ? What does he mean by that 
antithesis of an abridged form, but a total result ? In 
his time, antiquity had not thrown sufficient obscurity 
around primitive usages, to have it ever enter his 
thoughts, that the apostles must have sprinkled for 
want of water in some cases, and of time in others. 
Let it be observed, too, that even in clinic baptism, 
an effort was made to imitate, as far as possible, 
the act of immersion. It was not the aspersion of a 
few drops of water on the face, but pouring water all 
around the body, as the words perikutheis and perfusus 
show. 

" Our readers can now perceive some of the reasons 
which have induced almost the entire body of modern 
German critics, our teachers and guides in biblical 



208 CHURCH HISTORY MODE OF BAPTISM. 

CHAP, learning and antiquities, to decide, though against their 
^^- own practice, in our favour. The reasoning adopted in 
this country by the abettors of sprinkling, is ridiculed 
openly in the German universities." ^ 

In American literary institutions the state of the case 
is far better ; such " reasoning," if not ridiculed^ is 
in many cases abandoned ; as the instance of Professor 
Jewett, and others, happily proves. The number both of 
intelligent private Christians, and of able and devoted 
ministers of the gospel, who have, though at great sacri- 
fice of personal feeling, avowed their convictions on this 
subject, is a pleasing testimony to the power of truth, 
and I doubt not may be regarded as the first fruits of a 
universal and glorious harvest. 

2 Christian Review, vol. iii. pp. 107, 8. 



HISTORICAL FIDELITY. 209 



CHAPTER VII. 
ECCLESIASTICAL HISTORY.— SUBJECTS OF BAPTISM. 

SECTION I. 

IMPORTANCE OF FIDELITY IN HISTORICAL RESEARCH 

DISTINCTION BETWEEN INSPIRATION AND TRADITION. 

"Forasmuch," says Dr. Wall,* "as the commission SECT. 

given by our Saviour to his disciples in the time of his ^' 

mortal life, to baptize in the country of Judea, is not at Dr. Wall 

all set down in Scripture, only it is said that they bap- fant bap-' 

tized a ^reat many ; and the enlargement of that com- ^^^^ ^^^ 

^ ^ "^ ' ^ proved from 

mission given them afterwards, (Matt, xxviii. 19,) to per- Scripture. 
form the same office among all the heathen nations, is 
set down in such brief words, that there is no particular 
direction given them what they were to do in reference 
to the children of those who received the faith ; and among 
all the persons recorded as baptized by the apostles there 
is no express mention of any infant ; nor is there, on the 
other side, any account of any Christian's child whose 
baptism was put off till he was grown up, or who was 
baptized at man's age, (for all the persons who are men- 
tioned in Scripture to have been baptized were the chil- 
dren of heathens, or else of Jews, who did not believe in 
Christ at that time, when those their children were born ;) 

^ History of Infant Baptism, voL i. preface. 

'18* 



210 CHURCH HISTORY SUBJECTS OF BxVPTISM. 

CHAP, and since the proofs drawn by consequences, from some 
^^^- places of Scripture, for any one side of this question, are 
not so plain as to hinder the argument drawn from other 
places for the other side, from seeming still considera- 
ble, to those that have no help but the history of Scrip- 
ture times for a better understanding of the rules of Scrip- 
ture ; it is no wonder that the readers of Scripture at this 
distance from the apostles' time, have fallen into contrary 
sentiments about the meaning of our Saviour's command, 
and the practice of the apostles in reference to the bap- 
tizing of infants." 
Pcedobap- This important admission, in which all divines of both 
traditk>n. °^^ candour and learning, among poedobaptists, concur with 
the learned doctor, renders it necessary for them to place 
their main reliance upon the early history of the Chris- 
tian church. Their position is, (and it is certainly the 
most plausible argument that can be brought in favour 
of infant baptism, would the facts sustain it,) that the 
baptism of infants can be traced back in the writings 
and practice of eminent ministers and martyrs who lived 
in the times of the apostles. 
Importance I concur with Dr. Wall, in his remarks on the necessity 
historical ^° ^^ fidelity in quoting the facts of history ; and that such 
research, fidelity should extend to the presentation of every fact 
bearing upon the point, whether it may appear favourable 
or adverse. I say " appear," for it is not possible that 
any fact — which is of course necessarily a truth — can 
be opposed to the whole truth, of which it is a part ; for 
truth is an infinite whole, of which every thing true con- 
stitutes a harmonious section, however small. It is as 
unwise as it is dishonest to withold any fact which ap- 
pears adverse to our apprehension of truth ; because the 
simple statement of it by an opponent inevitably impairs 
the public confidence, and deprives argument of its effi- 




HISTORICAL FIDELITY. 211 

ciency, where that efficiency might be most valuable to SECT. 
the cause of truth. ^• 



In allusion to the misrepresentation of facts. Dr. Wall Dr. Wall's 
justly observes ; " Such a thing done by mistake, or for ^ion^g^^^" 
want of skill, is bad enough ; but, if it be done wilfully, 
it is hard to think of any thing that is a greater wicked- 
ness ; for it goes the way to destroy the common faith 
of mankind, by which we are apt to rely upon a writer, 
that, how zealous soever he may be of his opinion, he 
will not forge matters of fact, nor speak wickedly, though 
it be for God, as Job says, (Job xiii. 7.) . . . Some other 
accounts also are very partial, mentioning only that 
which makes for their side, and leaving out parts of the 
clauses which they cite.^ The inconvenience of this is 
the worse, because it is a matter which would have a 
great influence to settle and determine this unlucky con- 
troversy, provided that the accounts of the eldest times 
were given fairly and impartially, and so that the reader 
may be satisfied with the truth and impartiahty of them." 

My readers may place the most entire confidence in 
these pages, that no fact is withheld from them that is 
necessary to transfer the responsibility of the correctness 
of their conclusions wholly from myself to them.^ I shall 
place the facts before them, and such explanations as I 
may deem subservient to the truth ; the latter they can 

^ How many facts, of a character unfavourable to their views, 
Dr. Woods and Dr. Miller have omitted, after having been placed 
plainly before them by the author they have made so much use of, 
(Dr. Wall,) the reader cannot fail to perceive, and "duly appreciate," 
if he will make the comparison. 

c It would have extended this volume beyond the capacity of the 
generality of Christians to procure, to have inserted all the passages 
quoted by Dr. Wall; I am not aware, however, of having omitted 
any of the least consequence to the object of our investigation, in 
the estimation even of Dr. Miller or Dr. Woods. 



212 CHURCH HISTORY SUBJECTS OF BAPTISM. 

C n A p. judge pf the justness of, and form their own conclusions 

^'^^ whether they accord with the facts themselves or not. 

Tradition By consenting to go into the investigation of the ques- 

fbuiidation. ^i^^^j whether the baptism of babes can be traced to the 

times of the apostles, I do not mean for a moment to 

admit that, if the fact were so, the conclusion is just that 

it is of apostolic authority ; since it is affirmed by the 

apostle that " the mystery of iniquity had already begun 

to work," it is clear that the fact of the existence of any 

practice or doctrine during the lifetime of the apostles is 

not sufficient to give it divine authority, without from the 

inspired writings such existing practice has their sanction. 

Coatrai?t Between inspired history and uninspired there is a 

spired and ' wide difference, which must never be forgotten. In the 

uninspired former all the facts are true, all the inferences sound, 

histories. 

and all the commands binding — authoritative. \m unin- 
spired history some of the statements are false, (and it is 
often difficult to discover whether they are true or false ;) 
most of the inferences or doctrines are utterly unsound ; 
and nearly all the promises absolutely fallacious. This 
difference our Lord distinctly recognises in his address 
to the Pharisees, when he declares : " Thus have ye 
made the commandment of God of none effect by your 
tradition," (Matt. xv. 6.) He holds up the Jewish tra- 
ditions, ^s not only merely human and unauthoritative, 
but as frequently, if not usually, making void the com- 
mandment of God. As the Christian church became 
more and more imbued with Judaic ceremonies and 
principles, it came fully to adopt the Jewish notion of 
the authority of tradition being equal to that of the writ- 
ten word of God. This matter has been so excellently 
illustrated by Cruden, an eminent poedobaptist, in his 
article on '« Tradition," that I present his own words, 
yielding them my most unqualified assent. 



TRADITION. 213 

"Tradition is put for a doctrine first delivered by SECT, 
speech from God, and afterwards writ in his book, for the ^- 
use of the church. This is an object of our faith.* It Cruden, on 
also stands for a human ordinance or ceremony, handed *iCor. ii.2; 
down from one to another, as the Jewish oral law. | ^hess. n. 
These are good or bad, according as they agree with, or 
deviate from, the word of God, which is our only rule 
of faith and practice. The Jews call their traditions the 
oral law, pretending that God delivered them to Moses 
by word of mouth on Mount Sinai, at the same time 
that he gave them the written law. That this lawgiver 
taught them to the elders of the people, and committed 
them to them as a trust which they were to convey 
down to their successors, and so on. The church of 
Rome is very near akin to the Jews in this matter. She 
holds, ihht besides what we have in the New Testament, 
the apostles delivered many things to the primitive 
church only by word of mouth, which have since that 
time been imparted to succeeding churches ; to the ob- 
servation of which Christians are as much obliged as to 
the written word. The council of Trent says concern- 
ing traditions: 'That the truth and discipline of the 
catholic church are comprehended both in the sacred 
books and in the traditions, which have been received 
from the mouth of Jesus Christ himself, or his apostles, 
and which have been preserved and transmitted to us 
by an uninterrupted chain and succession.' The doc- 
ti^ine of the reformed churches concerning traditions, is : 
' That the Holy Scripture containeth all things neces- 
sary to salvation ; so that whatsoever is not read therein, 
nor may be proved thereby, is not to be required of any 
man, that it should be believed as an article of faith, or 
be thought requisite or necessary to salvation.' " '^ 

^ *^ Cruden's Concordance, 4lo edit. Art. Tradition. 



214 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP. Upon the protestant principle, therefore, Dr. Wall, 

^^i- and all the most learned and candid writers on that side, 

Pocdobap- must abandon infant baptism. In Dr. W., however, it 

nable on is no inconsistency, for the church of which he was an 

Protestant ^]j]q advocate was in this point, as in many others, semi- 

principles. ^ "^ 

papal ;® and regarded then, as the Oxford tract men 
do now, the writings of the Fathers as a necessary por- 
tion of the evidence and authority for Christian doctrine 
and practice. In our closing chapter it will be demon- 
strated that one of the great evils of the unhappy perver- 
sion of the ordinance of baptism is, that it tends mate- 
rially to weaken the attachment of those deluded by it to 
the great protestant principle, or rather principle of the 
true church, that " the Bible, and the Bible alone, is suf- 
ficient for ALL matters both of faith and practice." In- 
deed it is manifest that whenever poedobaptists engage 
in a contest with the advocates of popery, they find their 
position on the subject of baptism one of great embar- 
rassment, to say the least, and giving great advantage to 
their opponents. 

Although denying the conclusion, therefore, that the 
practice of the churches in the apostolic age, and still 
less that of the second century, would be a sufficient war- 
rant for the adoption of infant baptism ; yet since, if the 
facts are so, it will, in some measure at least, excuse 
those whose minds are imbued with a high reverence for 
uninspired antiquity for embracing it ; and as the truth 
on this point, be it what it may, cannot fail to be 
advantageous to the whole question, when properly con- 
sidered, we enter thoroughly on the investigation. 

^ I use tliis term simply in an historical, not an offensive sense. 



CHARACTER OF THE EARLY AGES. 215 



SECTION II. 

RELIGIOUS AND MORAL CHARACTER OF THE EARLY AGES 
OF THE CHRISTIAN CHURCH. 

Before presenting the evidence which the writings SECT, 
and practice of the early ages afford, it is very desirable ^^- 
that the inquirer after truth should have a correct im- Importance 
pression respecting the reliance that is to be placed on j^ea re- 
the ecclesiastical literature and religious practices of the ^^^^^J^^f ?"" 
first four or five centuries of the Christian church. tianity. 

No erroneous misapprehension has been more exten- Erroneoua 
sively diffused, more cordially embraced, more tena- generally ^ 
ciously adhered to, or more detrimental to the perfect p»"evaleni ; 
reformation of the Christian church, than the idea that 
in the times immediately succeeding to those of the 
apostles, (from the first to the fourth centuries,) the 
Christian church exhibited resplendently the purity of 
divine truth, both in doctrine and practice. It has gene- 
rally been supposed that the fires of persecution blazed 
so furiously and so constantly that the purity of the 
church, in faith and practice, was generally preserved. 

This idea has been fondly indulged, not only by the even among 
advocates of the Romish hierarchy, but equally by pro- ^'^ ^^ ^" ^' 
testants in general,^ with the exception of a few of the 
best informed and boldest of the " sect every where 
spoken against." When baptist authors have exposed 
some of the follies of the early fathers, and corruptions 
of Christians of the early ages, they have been assailed 
as either barbarians in literature, or traitors to Chris- 
tianity. 

a Mr. Le Clerk, whom Dr. Wall so much vilifies, and a very few 
others, have ventured to express fully the truth on this point. 



216 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP. The wisest of men said, however, there is "a time 
^^^' for all things;" and the time for the end of this delu- 



Principles sion has arrived. (Truly this is «' the time of the end,' 
ford Tract ^^ ^ great many respects.) Under the providential 
Party. guidance of the Head of the church, circumstances, sin- 
gular and unexpected, have arisen, which have resulted 
in throwing a powerful light on this subject. Several 
divines, of high ecclesiastical standing and literary cha- 
racter, in the very citadel of English episcopacy, (the 
university of Oxford,) have for several years past de- 
voted their talents and their influence to impregnate 
the public mind with the idea, that the true model of the 
Christian church, both in its doctrines and forms, is 
to be found in the writings and practices of the fathers 
who lived prior to the council of Nice. This would, in 
effect, (whether so insidiously designed or not,) lead back 
the church of England from the position of a reformed 
church, to an ecclesiastical body possessing almost every 
feature of the papacy, except the acknowledgment of 
the spiritual domination of the bishop of Rome. This 
attempt has been made not only through the pulpit, but 
through the medium of the press, by the issue of a 
series of pamphlets, entitled, " Tracts for the Times ;" 
and the individuals engaged in this effort have acquired 
the title of " The Oxford Tract Party." All Christendom 
is interested in this movement ; and a very large por- 
tion of it regards these efforts with intense interest. 
The advocates of popery, throughout both hemispheres, 
are indulging in pleasing dreams of the re-union of 
England with the papal see ; and even all around us are 
most hopefully engaged in praying for the conversion of 
the young queen of the British isles. In truth, the 
controversy which has arisen out of these circumstances 
deeply affects every ecclesiastical organization extant ; 



CHARACTER OF THE EARLY AGES. 217 

and- has already brought to light, and placed before the SECT. 

public mind, facts which have a direct bearing on the l^- 

subject of the present volume. These discussions are 
but the result of the same process going on throLir^h the 
length and breadth of Christendom, the searching out the 
foundations of truth • 

This effort on the part of the " Oxford Divines" has Opposed by 
called into the field of controversy, one, who from oP'Ancient 
his entire devotion to literary pursuits, his intimate 9^^!^' „ 

tmnity. 

acquaintance with ecclesiastical history, and his high 
standing as a writer, both in regard to force of style and 
literary attainments, seems to have been qualified for the 
mission (episcopalian though he be) of bearing the ham- 
mer of God, in breaking down those structures of delu- 
sion which have enclosed and defended a host of cor- 
ruptions — infant baptism among the rest. I hesitate not 
to say that the volume of my respected relative (Ancient 
Christianity,) has utterly razed to the very founda- 
tion, the whole superstructure of Dr. Wall, in his cele- 
brated History of Infant Baptism ; and all who have 
built upon the same foundation must feel the bitterness 
of having their fondest and firmest reliance swept away 
as " a refuge of lies," by the hand of a powerful writer, 
devotedly attached to infant baptism, as, from personal 
acquaintance, I know the author of Ancient Christi- 
anity to be. 

I have deemed it proper, for the sake of many of my 
readers, to give this sketch of the history of the con- 
troversy which has occasioned the publication of a work 
the most important, in its ecclesiastical bearing, of any 
which this century has produced; and of which I shall 
make free use in this section, and in a subsequent chapter. 

l{ I present the ideas of the author of Ancient Chris- 
tianity, on the spiritual condition of the church during 

19 



218 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, the early ages, in his own words, it is because I consider 
^'^^- that, to an important class of my readers at least, such 
a course will (and that justly) be calculated to obtain 
their confidence, and therefore their assent, to truths 
they will be very reluctant to admit, even when con- 
veyed in the express words of an able and well informed 
friend. 
Early " The general aspect of the gospel economy," observes 

Christianity , , r» * • /^i • • • 

to be view- the author of Ancient Christianity, " suggests expecta- 
]\tU ^f ^ tions, as to the divine purposes toward mankind, at 
prophecy, large, which not only have not hitherto been justified 
by the actual course of human affairs, but which the 
very explicit predictions of our Lord, and of his apos- 
tles, had we properly regarded them, should have taught 
us not to entertain. After listening, in the first place, 
to the predictions of the Jewish prophets concerning the 
reign of the Messiah, and then to the song of the angelic 
choir, announcing the actual birth of the Prince of Peace, 
if we turn, either to our Lord's public discourses, or to 
his private conversations with his disciples, a very re- 
markable contrast presents itself; and whether or not 
we may be successful in harmonizing the apparent dis- 
crepancy, it presents an alternative strikingly confirma- 
tory of our faith as Christians. For, in the first place, 
the perfectly unambiguous, and often repeated announce- 
ments made by Christ to his followers, of persecutions, 
universal hatred, and cruel deaths which awaited those 
who were to promulgate his doctrine, were the very 
reverse of what an uninspired founder of a new faith 
would either himself have admitted, or would have ven- 
tured to hold before his early adherents. Then, and in 
the second place, these same announcements, when 
compared with the facts which make up the history of 
the church, stand forward as prophecies so fulfilled to the 



CHARACTER OF THE EARLY AGES. 219 

letter, as to vindicate the divine prescience of him who SECT, 
uttered them. II. 

" In like manner the well known predictions contained 
in the apostolic epistles, and which speak of the corrup- 
tions and the apostacies that arise within the church, 
are available in this same two- fold manner, first, as 
evidences of reality and sincerity on the part of the 
apostles, and as opposed to enthusiasm and guile, which 
would have dictated things more fair and smooth ; and 
secondly, of a divinely imparted foreknowledge of the 
course of events. 

" Let it be granted then, that the history of Christianity 
painfully contradicts the bright expectations we might 
have entertained of what the gospel was to be, and to 
do. But does it in any particle contradict our Lord's 
own forewarnings, or the apostles' explicit predictions 
concerning the fate and position of its adherents in this 

world of evil ? Assuredly not 

Now this difference should be noted, and it shouW 
lead those who hitherto have overlooked it, to give the 
more earnest attention to the details of an inquiry, the 
intention of which is to discover whether ancient Chris- 
tianity was, in fact, what we should have rejoiced to 
find it, or, on the contrary, what the apostolic prophecies 
would have led us sorrowfully to look for. .... 
If at any time, or if in any particular instance, the 
authority of the ancient church is to be urged upon the 
modern church, then surely there is a pertinence in turn- 
ing to the apostolic prophecies of perversions, corrup- 
tions, apostacies, quickly to spring up within the sacred 
inclosure itself, which meet us at the threshold^ and 
seem to bring us under a most solemn obligation to look 
to it, lest, amid the fervours of an indiscriminate reve- 
rence, we seize for imitation the very things ivliich the 



220 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, apostles foresaic and foreivanied the church of^ as fatal 



The manner in which a favourable but incorrect opi- 
nion of the sentiments and practices of the primitive 
church has been fostered in the public mind by ecclesi- 
astical historians, and the importance of its correction 
to the settlement of ecclesiastical controversies, is thus 
ably stated : — 

" The point I am now insisting upon I feel to be of 
great practical importance in relation to the wide range 
of controversies which we have in view ; for it is my 
firm conviction, that ncftJdng will he brought to a satis- 
factors/ conclusion until the moral a?id spiritual condi- 
tion of the early church has been fully laid open.'^'^ 

After speaking of the manner in which ecclesiastical 
historians have judiciously (/) selected the floicers of 
sacred literature and left the vseeds^ Mr. Taylor very 
justly observes : — 
Incorrect " All this may be well enough, if the mere personal 
ecclesiasti- edification of the private Christian be in view ; but what 
cal histo- gQft of provision is it which is thus made, for acquiring 
a safe and competent knowledge of the merits and cha- 
racter of the actors in church history ? Miserably will 
any one be deluded who trusts himself to any such culled 
materials ! I think more than a tew of the passages I 
shall presently have occasion to cite, how pertinent so- 
ever they may be in regard to the questions at issue, are 
of a kind that would never have found a place in any 
selection t>om the Fathers. Nay, these passages reveal 
facts ichich the compilers of church history have studiously 
concealed from their readers. 

* Ancient Chrislianity, and the Doctrines of ihc Oxford Tracts. 
By Isaac Taylor, author of Xatural Enthusiasm, Spiritual Des- 
potism, &c. Amer. Edit. pp. 45, 46. 



CHARACTER OF THE EARLY AGES. 221 

"If we are anxious to know what the church was at SECT, 
any time, and what its teachers and masters were, then ^^' 
the more judicious (in one sense) such a selection may 
be, the more effectively will it lead us astray : the 
choicest collection, made on any such principle, would 
be the most mendacious, regarded as testimony. Such 
a collection, considered as a material of history, is a 
splendid vapour, hovering as a glare of seductive light, 
over a swamp. Materials so brought together, are just 
what a body of evidence, produced in court, would be, if 
an advocate wei'e allowed to bring forward every thing 
in which the witnesses are agreed, and to suppress every 
thing in which they differ. Yet it is precisely by the 
sifting of the discrepancies in testimony that truth is 
elicited."^ 

Following this " seductive light," most protestant his- 
torians have represented the early ages as a splendid 
contrast in point of purity with those of later date. The 
researches of Mr. Taylor have led him to a very dif- 
ferent conclusion, as will appear from the following 
extract : — 

" Our ears have been so much and so long used to the The comip- 
sound (repeated by protestant writers, one after the other, Christianity 
and without any distinct reference to facts, and probably sp^^^d 
without any direct knowledge of them,) of the progressive and rapidly. 
corruption of Christianity, and of the slow and steady 
advances of superstition and spiritual tyranny, that we ^ 

are little prepared to admit a contrary statement, better 
sustained by evidence, as well as more practically signi- 
ficant in itself — namely, that although councils, or the 
papal authority, from age to age, followed up, embodied, 
and legalized, certain opinions, usages, and practices, 

^ Ancient Christianity, pp. 6*2, 63. 

19* 



222 CHUKCH HISTORY SUBJECTS OF BAPTIsX. 

CHAP, which were already prevalent, in an undefined fbnn, it 
^ ^^ very rarely pushed on far in advance of the feeling and 
habit of the times ; but that, on the contrary, it rather 
fbOowed in the wake of ancient superstition and contem- 
porary corruption, expressing, in bulls, decrials, and 
canons, (which were not seldom of a corrective kind,) 
the will or temper of the ecclesiasticalJxMly. Or to state 
the same general fact, as it is seen firom another point of 
view, it will be found true, that, if the opinion and senti- 
m^it of the church, at different eras, be regarded apart 
from the authorized expressions of the same, there will 
appear to have been far less of progression than we have 
been taught to suppose ; and that, on the contrary, the 
notions and usages of a later, difil^ extremely little^ or 
not at all, from thode of an earlier age ; or that, so far 
as they do difler, the advantage, in respect of moratity 
and piety, is quite as often on the side of the later as of 
the earlier ages. Particular points had in view, it might 
be affirmed, that popery teas a practicaibie form^ and a 
corrected expression of ancient Christianity, 
The second " This is expressly the case in referen<» to the subject 
centuries which we have now before us ; nor do I at all hesitate 
fi^d^^ to affirm, that pages, and pages again, may be adduced 
twelfth. from writers of the second and third century, which, 
suppressing names and incidental allusions, an intelligent 
reader might easily suppose to have been taken from 
those of the twelfth or thirteenth century. What, then, 
1 am peculiarly desirous to place in a conspicuous posi- 
tion, is, the fact that, instead of a regular and slow de- 
velopement of error, there was a very early expansion of 
false and pernicious notions, in their mature proportions, 
and these attended by some of their worst fruits. This, 
then, is the very point and hinge of our argument; and, 
in making good the weighty allegation, I shall use, not 



CHARACTER OF THE EARLY AGES. 223 

only all requisite diligence of research, but, as I trust, a SECT. 
strict and conscientious impartiality." ^ ^^- 

How perfectly applicable to the subject of the present Danger of 
volume — baptism and its corruptions — is the warning |,jjL^^ posi. 
voice of the author of Ancient Christianity : — tion. 

" And how well might our vigilance be quickened, 
when highly respectable Romanist writers are heard af- 
firming (and not without an appeal to good evidence) as 
much in behalf of the characteristic corruptions of their 
own church, as certain protestants among us are now 
affirming in behalf of other ancient practices and opi- 
nions^ authenticated in precisely the same mode^ and to 
the same eoctent ! 

" ' The celibacy of the clergy,' says Alban Butler,^ ' is Celibacy 
merely an ecclesiastical law, though perfectly conform- ^^ ^J^^ {^^ 
able to the spirit of the gospel, a7id doubtless derived ^V^^^^^^- 
from the apostles.^ We have then to see whether the 
proof of the antiquity and universality of the opinions of 
which this law was merely a formal expression, be not 
as good as can be adduced in support of practices and 
principles now urged upon us, because ancient and 
' apostolic,'^ " ^ 

The great proof which Mr. Taylor brings respecting Mr, Tay- 
the early corruption of the church, is that the doctrine l^e^tf r^f" 
and practice of religious celibacy, with all its attendant specting its 
vices and abominations, is to be found pervading theience. 
whole church, under the sanction of the Fathers of the 
second, third, and following centuries. With respect to 
these corruptions he makes the following statements : — 

"1. That the lapse of eight hundred or a thousand 
years exhibits very little, if any, progression, in the qua- 

d Ancient Christianity, pp. 103, 104, 

® One of the most talented advocates of the papacy in England. 

*" Ancient Christianity, p. 105. 



224 CHURCH HISTORY SUBJECTS OF BAPTISM. 

C H A P. lity or extravagance of those notions which gave support 
^ ^^' to the practices of religious celibacy ; and that the at- 
tendant abuses of this system were nearly, or quite, as 
flagrant at the earlier as at the later date. 

" 2. That, at the very earliest time when we find these 
notions and practices to have been generally prevalent, 
and accredited, they were no novelties, but had come 
down from a still earlier era. 

" 3. That, as these notions and practices are of imme- 
morial antiquity, so did they affect the church universal 
— eastern, western, and African; and that thus they 
come fully within the terms of the rule — quocl sempei', 
quod vMque^ quod ah omnibus,- 

" 4. That these opinions and practices, in their most 
extreme form, received an ample and explicit sanction, 
and a solemn authentication from all the great writers 
and doctors of the church, during the most prosperous 
and enlightened age of any preceding the reformation ; 
and that, on this head, popery has no peculiar culpability. 

" 5. That the notions and practices connected with 
the doctrine of the superlative merit of religious celibacy, _ 
were, at once, the causes and the effects of errors in 
theology, of perverted moral sentiments, of superstitious 
usages, of hierarchical usurpations ; and that they fur- 
nish us with a criterion for estimating the ge^^eral va- 
lue OF ANCIENT CHRisTiAis'iTY ; and, in a word, afford 
reason enough for regarding^ if not with jealousy, at 
least icith extreme caution^ any oitemiJt to induce the 
modern church to imitate the ancient church.'''^ ^ 

e Mr. Taylor alludes to the expression of Auoriisline, and other 
ancient fathers, that what had been believed '•^always — every where 
— and by every J/ody,^^ must he considered as apostolic, and of divine 
authority. 

f Ancient Christianity, pp. 106, 107. 



CHARACTER OF THE EARLY AGES. 225 

The limits of this work will not admit of a detail of SECT, 
the proofs of the truth of these positions; it is sufficient ^^- 
to say, that they are all most abundantly sustained in 
the volume itself, to which the reader is referred. It 
may be added that a most lamentable amount of proof — 
disgusting proof — remains unexhibited,if any yet remain 
sceptical as to the justice of the following conclusions : — 

<« If it were allowed, which I think it must be, that Character 
some periods have very far excelled others in piety and church in 
wisdom, I should still demur to the alleviation that the ^^e three 

. 1 1 1 /- 1 fi^^^ centu- 

era immediately following the death of the apostles candes. 
claim any such pre-eminence. Nay, I am compelled to 
say, that the general impression, made upon my mind 
by the actual evidence, is altogether of a contrary kind. 

There is little risk in affirming that the first five 

centuries^ or v/e might say the first three^ of the Chris- 
tian history, comprise a sample of every form and va- 
riety of intellectual or moral aberration of which human 
nature is at all susceptible, under the influence of reli- 
gious excitement. No great ingenuity therefore can be 
needed in matching any modern form of error or extra- 
vagance, with its like, to be produced from the museum 
of antique specimens."^ 

In the chapter relating to the corruptions which are 
ever found where infant baptism is heard of, I may 
have occasion to refer to some few of the details con- 
tained in Ancient Christianity. The object of the 
present section was to rectify a prevailing impression 
respecting the authority attached to the practice of 
the primitive church, which leads to an incorrect infer- 
ence from the fact of the comparatively early existence 
of infant baptism. 

& Ancient Christianity, p. 57. 



226 CHURCH HISTORY SUBJECTS OF BAPTIS3I. 

SECTION III. 

MEANING OF THE TERM "INFANT." 

CHAP. Before investigating the facts of history, it is neces- 

^IJ- sary we should have a correct idea of the meaning 

The term of the terms used in treating on the special subject of 

iiilant. ^^^ investigation. The use of words varies materially 

in different countries speaking the same language, and 

in different eras of the same language. For instance, 

in America the word "clever" means " good-natured — 

well disposed," but in England it conveys the idea of 

" acute — skilful." So even in different uses at the same 

period ; for instance, in legal language, an " infant" is 

any age under twenty-one years ; in the language of 

the domestic circle, it means a babe in his mother's 

arms. 

Greek and ^^ ^^ to the Greek and Latin languages that we have 

Latm terms jq look for the early history of the church ; the question 

is, therefore, what terms were used by writers in those 

days relating to children and babes, and what is their 

TTdm, proper meaning? The terms in the Greek are pais, 

TTo-tJiov, paidion, hrephos, hrephullion; in Latin, puer, puericuhis, 

/^fictvhxioY. pxirvulus^ infans, infantidits. It is maintained that "pais 

and paidion, in the Greek, and all the Latin terms, are 

general, and not confined to babes ; but used for children 

of several years old ; and that to ascertain that a babe 

is referred to in any passage, the circumstances alluded 

to must be depended on, and not the word itself. 

With respect to the terms p>ais and paidion, as they 
are generally admitted to be extended in point of age, an 
instance or two shall suffice. 

1. That of a Greek inscription on a sepulchral monu- 



THE TERM INFANT. 227 

ment, which was taken out of the churchyard of St. SECT. 
Agnes, at Rome.* ^^^- 

" ' This tomb contains Menophilus, an infant [paida) Greek mon- 
to be lamented with many tears : whom, adorned with "(I^fp^lons!^ 
the beauty of the three graces, cruel fate snatched away 
from his unfortunate parents. Here you behold him, 
who lived eight years and five months.' " ^ 

2. The learned Montfaucon has exhibited a sepul- 
chral monument of the Greeks, which describes dif- 
ferent stages of " infancy." The first figure is that of a 
babe wrapped in swaddling clothes, and lying in the lap 
of the parent, who is sitting in a car. The second 
shows the parent in the same manner, and the child 
sitting up on the knee, as if grown. The third repre- 
sents him on the ground playing with a kind of go-cart 
with two wheels. The fourth describes him at play 
with some birds, as having arrived at a further period. 
What would a history of the baptism of an infant 
mean, when infancy includes persons so different, and 
the term covers more than twenty years of life." ^ 

In the Greek writers of the early ages, princes and 
their companions are called paides, their literary tutor, 7rctiSi)(:^ 
paidagogos^ their gymnastic teacher, paidotrihes. A^^'^^^^'^' 
therefore, a pedogogue was the instructor of Greek TrctiSo - 
youth, so a pcedobaptist was a baptizer of them — quite si'^pi/^"^- 
different affair from that of new-born babes. 

In the Latin the term infantulus is a diminutive of 
infans^ as in the Greek hrepliidlion is of breplios. It 

a Montfaucon, Ital. p. 321. 

^MHNO<^lAON TAOOC OTTOC EKEl nOATnENGEA 
nAlAA ON XAPlTaN TPlCCaN nANEDHPATON 
EJAOC EXONTA AINOTOKHN EojN ^ONOC HP- 
RACE NON KA0OPATE OKTfl MONIOC ETECIN 
BEBlaKATA MECITE RENTE. 

c Robinson's Hist. Bap. p. 139. 



228 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, will be only necessary to show that even this term is 
^'^i- extended to several years of age. Robinson has quoted 



Jyifaniidus, from " the learned and indefatigable Muratori," (who 

lltirdeeds ^P^^^ a great part of his life in researching into the 

and ecclesi- ecclesiastical antiquities of the middle ages,) three in- 

\vriting5. stances of " last wills and testaments," that of " Adald, 

the little infant of Lucca,'' that of " the little infant 

Count Gaitfer,'' and that of ''the little intant Hubert;" 

all wills regularly made by the '' little infants," and duly 

attested by competent witnesses ; in each case the Latin 

word used is "infa7itidus.^' ^ 

After the division of the Roman Empire into eastern 
and western, the law in both terminated infancy not till 
the age of twenty -five. When the northern nations over- 
ran the empire they fixed the termination of minority at 
various ages, from eighteen to twentv-five. There were 
laws for the maintenance of infants till twelve years old ; 
for the nullity of marriage of infants, except in certain 
cases ; the alienation of the property of an infant ; and 
the punishment of an infant for killing a man. 

" Ecclesiastical laws respecting infants, that is minors, 
are extremely numerous, and among other things con- 
cern the catechizing of them, and in express terms en- 
join the instruction of them previous to baptism, and the 
administration of baptism by immersion.^ 

^ Robinson's History, p. 136. The reader will generally find in 
Robinson a store of authorities more than enough to prove his points. 
This volume is designed to be a work in which "children" in lite- 
rature "may walk;" — Mr. Robinson's is one in which "elephants" 
in ecclesiastical antiquity may "swim." 

e "Qualiter catechizantur infantes. . . . Interim autem dum lec- 
tiones leguntur, presbyteri catechizant infantes, et praeparent ad 
baptizandum. . . . Dicet banc orationem ad catechizandos infantes. 
. . . Deinde pontitex baptizet unum de ipsis infantibus. . . . Ibi bap- 
t.izentur parvuUy''^ ^c. — Or Jo Roman. De Salhaio Sancio. 



I 



THE TERM INFANT. 229 

" Father Martene, one of the most indefatigable collec- SECT. 
tors of monastical antiquities, hath comprised in a narrow ^^^- 
compass, from a variety of authentic monuments of Italy, 
Germany, England, and France, the laws by which in- 
fant-monks were governed. The code was called the 
discipline of infants^ or the discipline of the hoys^ the 
hames^ the catecliislings : in the choir, in the cloister, in 
the refectory or the eating-room, in the kitchen and scul- 
lery, in the dormitory or sleeping-room, in the infirmary, ' 
in the lavatory, laundry, or washing-room, and every 
where else. Each article is adjusted with the utmost 
precision, as lessons, hymns, and processions, the shav- 
ing of their crowns, the correction with the rod, and 
some other articles not necessary to be mentioned. The 
whole proves, beyond all contradiction, that the term in- 
fancy signified nonage in general. 

" The same language prevails in all modern laws. In English 
Hence the late learned Judge Blackstone says, ' Infancij 
is nonage, which is a defect of the understanding. In- 
fants under the age of discretion ought not to be punish- 
ed by any criminal prosecution whatever.' " ^ 

An instance of the kind of infants baptized in the St. Am- 

brosc's 

times of Ambrose occurs in his life written by Paulinus. ghost seen 
He relates a great many different occasions on which 1^^^^^"^^^"'^ 
St. Ambrose's ghost, or shape, appeared to several per- tized. 
sons, after he was dead ; and among the rest, how, he 
having departed this life on Easter eve, his body was 
carried and laid in the great church. 

" And there it was that night which we spend in watch- 
ing at Easter, (this was the night before Easter-day, on 
which, in primitive times, the whole body of the people 
did always sit up all night in the church at prayers ;) 

^Robinson's Hist. Bapt. p. 141. 
20 



230 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CITAP. and a great many of the infants that were then baptized 
^'11- saw him as they came back from the font ; some of them 
saying, there he sits in the bishop's chair; others of 
them showed him to their parents, pointing with their 
hands that he was going there up the steps ; but the pa- 
rents looking could not see him, because they had not 
their eyes cleansed (or enlightened." ^) 
The word The words employed respecting the baptism of infants, 
does not ne- therefore, will not of themselves sustain the burden cast 
cessardy upon them ; the individuals mioht have been either 

designate a ^ ' ^ 

babe. twenty days, twenty months, or twenty years old. This 

view of the use of the term " infant," and " little infant," 
is necessary to avoid many difficulties in ancient history, 
for infants are said to have nominated kings and bishops, 
erected churches, composed hymns, and suffered martyr- 
dom.^ It will not, therefore, be deemed unreasonable by 
any candid mind, that something more should be found 
than the use of the term infans, or even infantulus^ when 
relating to baptism, to establish it as a fact that it was 
a babe that was baptized. 



SECTION IV. 



BAPTISM IN THE APOSTOLIC AGE, OR FIRST CENTURY. 

Writings The five Fathers who flourished during this century, 

ihe'earr^^^ Were Barnabas, Hermas, Clement of Rome, Ignatius, and 
Fathers not Polycarp. There are no writings of these venerable 
on. men that can be safely relied upon as the productions of 

their pens, except, perhaps, the Epistle of Clement. In- 
deed, such was the state both of literature and morals, 

f Paulinus in Vita Ambrosii. Wall's Hist. vol. ii. p. 276. 
^> Robinson'8 History of Baptism, p. 157. 



FIRST CENTURY. 231 

in the fourth and subsequent centuries, that the favourite SECT, 
occupation of the monks of those days, seems to have ^^ 
been first to write the most ridiculous nonsense by way 
of indicating their literary taste ; and then fraudulently 
to attach to it the name of some eminent Father of 
the first or second century, by way of proving the high 
state of their moral sensibility. That the reader may 
be convinced this severe censure is not without good 
authority, I extract Mosheim's opinion of the writings 
attributed to Barnabas and Hermas. 

'' The epistle of Barnabas was the production of some Mosheim's 
Jew, who, most probably, lived in this century, and ^he^episUe 
whose mean abilities and superstitious attachment to Jew- ol Barnabas, 
ish fables show, notwithstanding the uprightness of his 
intentions(!) that he must have been a very different per- 
son from the true Barnabas, who was Paul's companion. 

" The work which is entitled ' the Shepherd of Her- And the 
mas,' because the angel, who bears the principal part in Hernias 
it, is represented in the form and habit of a shepherd, 
was composed in the second century by Hermes^ who 
was brother of Pius, bishop of Rome. 

" This whimsical and visionary writer has taken the 
liberty to invent several dialogues, or conversations, be- 
tween God and the angels, in order to insinuate in a more 
easy and agreeable manner the principles which he 
thought useful and salutary, into the minds of his readers. 
But indeed the discourse which he put into the mouths 
of those celestial beings is more insipid and senseless 
than what we commonly hear among the meanest of the 
multitude." ' 

One passage only has been referred to by poedobap- 

» Mosheim, vol. i. p. 32. 



232 CHURCH HISTORY SUBJECTS OF BAPTISM. 

C II A P. tists, as in any way favouring the baptism of babes before 
^^^' A. D. 100. After what has been said, indeed, it is al- 
Passage most needless to mention it ; as the book is believed by 
mas. no good authority to have been written by that Father : 

it is this ; " Baptism is necessary to all." As Dr. Dodd- 
ridge justly observes, " this will only prove that bap- 
tism is necessary to the proper subjects of it ; but can- 
not determine that infants are so." Dr. Woods, very 
properly, does not avail himself of this passage, con- 
sidering probably with Dr. Doddridge, that it proves 
nothing, or being aware the writings were not from the 
pen of Hermas. Professor Pond, however, makes much 
of it, and says not a word respecting the fact that Her- 
mas never wrote it ! Dr. Woods begins with Justin 
Martyr, who flourished more than a hundred years after 
Christ. Dr. Miller claims no passage till Tertullian. 

This is all the evidence the advocates of infant bap- 
tism claim from the first century. Individuals who have 
been led to believe that the practice can clearly be traced 
to the times of the apostles, will, I know, be filled with 
astonishment and incredulity. If any of them can find 
additional facts, for one I shall willingly acknowledge 
myself their debtor : I delight in facts, especially those 
of ancient history. 
Infant bap- Before closing this section, I will give the reader the 
practised in Statements of Mosheim and others, respecting the prac- 
the apos- ^ice of the ordinance in this century- 

tolic age, 

proved from "Whoever acknowledged Christ as the Saviour of 
auihormes! Hiankind, and made a solemn profession of his confidence 
in him, was immediately baptized and received into the 
church. But, in process of time, when the church be- 
gan to flourish, and its members to increase, it was 
thought prudent and necessary to divide Christians into 



FIRST CENTURY. 233 

two orders, distinguished by the names of believers and SECT. 
catechumens* The former were those who had been ^^' 
solemnly admitted into the church by baptism, and in 
consequence thereof, were instructed in all the mysteries 
of religion, and were authorized to vote in the ecclesias- 
tical assemblies. 

" The latter were such as had not yet been dedicated 
to God and Christ by baptism, and were, therefore, ad- 
mitted neither to the public prayers, nor to the holy com- 
munion, nor to the ecclesiastical assemblies. The sa- 
crament of baptism was administered in this century, 
without the public assemblies, in places appointed and 
prepared for that purpose, and was performed by the 
immersion of the whole body in the baptismal font. At 
first it was usual for all who laboured in the propagation 
of the gospel, to be present at that solemn ceremony; 
and it was customary that the converts should be bap- 
tized and received into the church by those under whose 
ministry they had received the Christian doctrine. But 
this custom was soon changed. When the Christian 
churches were well established, and governed by a sys- 
tem of fixed laws, the right of baptizing the Christian 
converts was vested in the bishop alone." ^ 

To this attestation from so impartial a witness, 1 
will add the opinions of the modern German critics and 
ecclesiastical historians, which will be found decisive 
against the claim of infant baptism to be regarded as 
an apostolic practice. 

Neander affirms "that it cannot possibly be proved 
that infant baptism was practised in the apostolic age. 
The late introduction; the opposition it met with still in 

k Mosheim, vol. i. p. 29—36. 



234 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CIIAP. the second century,^ rather speak against an apostolical 
vn. origin." 

Prof. Hahn's Theology, p. 556 : " According to its 
true, original design, it can be given only to adults^ who 
are capable of true knowledge, repentance, and faith. 
Neither in the Scriptures, nor diirijig the first hundred 
and fifty years ^ is a sure example of infant baptism to 
be found; and we must concede ^ that the numerous 
ojpposers of it cannot he contradicted on gospel ground.'^'^ 
Few men stand so high in public estimation, for piety, 
sense, and learning, as Prof. Hahn, of Breslau. 

Prof. Lange, in his recent work on Infant Baptism, 
p. 101, observes: "All attempts to make out infant 
baptism from the New Testament fail. It is totally op- 
posed to the spirit of the apostolic age^ and to the funda- 
mental principles of the New Testament." 

Baumgarten-Crusius, Hist, of Theology, p. 1208: 
" Infant baptism can be supported neither by a distinct 
apostolical tradition, nor apostolical practice." 

Olshausen, vol. ii. p. 454 : " By the introduction of 
infant baptism, ivhich was certainly not apostolical^ 
the relative position of baptism, after the ebullition 
of spiritual gifts had passed away, was changed ; the 
outward act returned back to the rank of John's baptism, 
and necessarily received confirmation, as supplying an 
internal deficiency;" — and, vol. i. p. 158: "In infant 
baptism, which the church at a later period^ for ivise 
reasons^ introduced^ the sacred rite returned back, as it 
were, to the inferior rank of John's baptism." An inge- 
nious mode of concession ! 

J Dr. Neander alludes probably to the " opposition " of TertuHian. 
It will clearly appear, however, (in the next section,) that his re- 
marks were against the baptism o^ children, not hahcs. 



FIRST CENTURY. 235 

Myers, in his commentary on Acts xvi. 15, also sus- SECT, 
tains the same position : " Baptism without faith never ^^- 
appears [in the Scripture,] and is contrary to Matt, xxviii. 
19, [the commission.] The early and continued oppo- 
sition to infant baptism would have been inexplicable if 
it had been an undoubted apostolical institution." " 

" Gesenius, being informed, in conversation, that the 
baptists in. America reject infant baptism, and baptize 
only adults, on profession of faith, replied ; ' that is per- 
fectly right ; that is according to the Bible.' " ° 

One more attestation from an historian, (one of those 
whom Dr. Miller would term " neither a theologian nor 
sectarian,") the celebrated Menzell, and for the present 
I will forbear. " One of these last [abuses] was infant 
baptism^ a departure from the original form of the sacra- 
ment, which had existed for centuries in the church, (for 
which, indeed, very pertinent reasons can be offered,) 
but it is nevertheless a departure." p 

Although, however, there is no evidence in favour of Proof from 
the existence of infant baptism, in the first century, tyr that in-' 
there is decisive evidence against it. It is clear that^P^^^P" 

^ tism did not 

Justin Martyr, who lived one hundred and forty years exist in the 
after the Christian sera, knew nothing of it. The German tury.^^"" 
writer, Semler,'*^ says ; " From Justin Martyr's descrip- 
tion of baptism (Second Apol. p. 93,) we learn that it 
was administered only to adults. He says, ' We were 
(corporeally) born without our will (kat'^ anagken) — but^atT'ctvct^^^^j^ 

n Myers' Critical Commentary on the New Testament. Gottin- 
gen, 1835, vol. iii. p. 215. ^ 

° Christian Review, vol. iii. p. 201. 

p K. H. MenzelTs Modern History of the Germans and the Re- 
formation. Breslau, 1826, vol. i. p. 123. 

q Baumgarten's Rel. Controversies, vol. ii. p..64. 



236 CHURCH HISTORY SUBJECTS OF BAPTISM. 

C H A P. we are not to remain children of necessity and igncrrance 

^^^- (as to our birth,) but in baptism are to have choice^ 

knowledge^ &c. This we learned from tlie apostles.'' " 

Was Dr. " We should be obliged to accuse Dr. Woods of unfair- 

a^are^of ness," justly observes the learned reviewer of Burgess on 

the exist- Baptism, " in keepinp; back this decisive testimony against 

ence of this , .^ ,' .. , .,. -i, 

passage ? himself, were it not, that he might be acquitted, on the 
ground of not knowing that there was such a passage 
in the works of Justin Martyr. Here we have^from tlie 
earliest Oiristian Father^ a positive testimony against 
infant baptism; an assertion, that the baptism which 
had been handed down from the Apostles was an ordi- 
nance in which one was to exercise choice and know- 
ledge. How much stronger is this early testimony, than 
the later Gnostic tradition of Origen, and the still later 
belief of the polemic Augustine, in regard to such a tra- 
dition I"^ 



SECTION V. 



BAPTISM IN THE SECOND CENTURY. 



Fathers of THIRTEEN individuals who lived during the second 
centlTy"!"^ ccntury are dignified with the title of Fathers ; of these, 
Justin Martyr, Irenaeus, bishop of Lyons, Atheagoras, 
Theophilus, bishop of Antioch, and Tertullian, the first 
of the Latin Fathers, are regarded as the most eminent, 
at least as to their writings. The apologies, or public 
appeals in defence of Christianity, both of Justin and 
Tertullian, are admirable documents, breathing a spirit 



"^ Christian Review, vol. iii, p. 205. 



SECOND CENTURY. 237 

which is an honour to renewed humanity, or rather to SECT, 
that holy influence which inspired those noble sentiments.* ^• 

a I shall make an extract from Tertullian, in justification of this 
remark, the more readily as it tends to show that in the second 
century, while corruption had begun to spread, yet there were many 
who retained much of the simplicity of doctrine and benevolence of 
spirit of the Divine Founder of Christianity, though, as in the case 
of Tertullian, serious errors were intermingled with their faith. 

*' We pray for the safety of the emperors of the eternal God, 
the true, the living God, whom emperors themselves would 
desire to be propitious to them, above all others who are called 
gods. We, looking up to heaven, with upstretched hands, because 
they are harmless, with naked heads, because we are not ashamed, 
without a prompter, because we pray from the heart, constantly 
pray for all emperors and kings, that they may have a long life, a 
secure empire, a safe palace, strong armies, a faithful senate, a well 
moralized people, a quiet state of the world : whatever C53esar could 
wish for himself in his private or public capacity. I cannot solicit 
these things from any other than from Him from whom I know I 
shall obtain them, if I ask agreeably to his will; because he alone 
can do these things ; and I expect them from him, being his ser- 
vant, who worships him alone, and am ready to lose my life in his 
service. Thus, then, let the claws of wild beasts pierce us, or their 
feet trample upon us, w^hile our hands are stretched out to God let 
crosses suspend us, let fires consume us, let swords pierce our 
breasts; — a praying Christian is in a frame for enduring any thing. 
How is this, ye generous rulers ? Will ye kill the good subjects 
who supplicate God for the emperor ? Were we disposed to render 
evil for evil, it were easy for us to avenge the injuries w^e sustain. 
But God forbid, that his people should vindicate themselves by hu- 
man force; or be reluctant to endure that by which their sincerity 
is evinced. Were we disposed to act the part, I will not say of 
secret assassins, but of open enemies, should we want forces 
and numbers ? It is true we are but of yesterday, and yet we 
have filled all your towns, cities, islands, castles, boroughs, councils, 
camps, courts, palaces, senate, forum ; we leave you only your tern- 
pies. For what war should we not be ready and well prepared, 
even though unequal in numbers, we who die with so much plea- 
sure, were it not that our religion requires rather to suffer death 



238 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP. It will be granted, surely, that infant baptism must be 
^ '^- found in this century, as a general practice, or the plea 
of attaching it even to apostolic tradition must be aban- 
doned. I shall proceed to quote all the passages that 
are relied on by the advocates of infant baptism. 

In presenting these extracts from the writings of the 
Fathers in this and the following sections, most of them 
will be the translations of Dr. Wall, and of course will 
not be objected to by those whose cause he so strenu- 
ously and ably advocated.^ 

than to inflict it? If we were to make a general secession from 
your dominions, you would be astonished at your solitude. We 
are dead to all ideas of worldly honours and dignity; nothing is 
more foreign to us than political concerns ; the whole world is our 
republic. We are a body united in one bond of religion, discipline, 
and hope. We meet in our assemblies for prayer. We are com- 
pelled to have recourse to the divine oracles for caution and re- 
collection on all occasions. We nourish our faith by the word of 
God ; we erect our hope, we fix our confidence, we strengthen our 
discipline, by repeatedly inculcating precepts, exhortations, correc- 
tions, and by excommunication when it is needful. This last, as 
being in the sight of God, is of great weight ; and is a serious 
warning of future judgment, if any one behave in so scandalous a 
manner as to be debarred from holy communion. Those who pre- 
side among us, are elderly persons, not distinguished for opulence, 
but worthiness of character. Every one pays something into the 
public chest once a month, or when he pleases, and according to 
his ability and inclination, for there is no compulsion. These gifts 
are, as it were, the deposits of piety. Hence we relieve and bury 
tiic needy; support orphans and decrepid persons; those who have 
suffered shipwreck, and those who, for the word of God, are con- 
demned to the mines, or imprisonment. This very charity of ours 
has caused us to be noticed by some ; ' See,' say they, * how these 
Christians love one another I" — Joneses Church History^ vol. i. p. 
234—236. 

^ It gives me pleasure to speak of this author as he deserves. The 
plan and execution of Dr. Wall's work is, in the general, such as is 



SECOND CENTURY. 239 

The first quotation is from Justin's First Apology, SECT, 
addressed to the emperor Antoninus Pius. ^- 

<« I will now declare unto you also after what manner Justin Mar- 
we, being made new by Christ, have dedicated ourselves ^^'x) 140. 
to God, lest, if I should leave out that, I might seem to 
deal unfairly in some part of my apology. They who 
are persuaded and do believe that those things which are 
taught by us are true, and do promise to live according 
to them, are directed first to pray and ask of God with 
fasting, the forgiveness of their former sins ; and we also 
pray and fast together with them. Then we bring them 
to some place where there is water, and they are re- 
generated by the same way of regeneration by which we 
were regenerated ; for they are washed with water in 
the name of God the Father and Lord of all things, and 
of our Saviour Jesus Christ, and of the Holy Spirit."*' 

This passage indeed appears to indicate that the iden- 
tification of baptism and regeneration was gaining ground 
in the time of Justin ; but it is certainly entirely in fa- 
vour of believers' baptism. 

calculated to do justice to the subject, and inspire confidence in 
his readers; although he has, through the powerful influence of 
educational bias, misapprehended some passages, and erred in his 
conclusions from the premises he lias brought forward. His in- 
serting the passages he quotes, in the original, entire and ungarbled, 
so that all who understand the Latin and Greek may judge of the 
fidelity of his translations, is worthy of all praise; and will render 
his volumes a valuable treasury of facts on this subject, when all 
the more ephemeral productions will have for ever sunk into obli- 
vion. I may add, that to an unprejudiced mind, accustomed to 
investigate history, and to draw correct conclusions, the perusal 
of Dr. Wall's volumes will terminate in its full conviction, that 
believers are the only subjects, and immersion the only mode of 
baptism ; even without the assistance of Dr. Gale's admirable Reply, 
c Justini Apologia Prima (vulgq Secunda) ad Antoninum Piurn. 



240 CHURCH HISTORY— SUBJECTS OF BAPTISE!. 

CHAP. There is another passage in Justin Martyr, that Dr. 
^^^- Wall, and some other poedobaptists, deem to refer to the 
baptism of infants. " Several persons among us, of 
sixty or seventy years old, and of both sexes, who were 
discipled to Christ in their childhood, do continue uncor- 
rupted." Poedobaptists contend that " discipled" means 
" baptized," and " infants," " babes." On this passage 
Mr. Howell justly remarks : 

" The use made of this passage from Justin, shows 
how some men will overstrain and wrest the Fathers, to 
make them speak in favour of any sentiment their pre- 
judices may have led them to adopt. With regard to 
the quotation before us, we have to remark, first, that 
the word used by Justin for discijpling^ is ematlieusate^ 
the very same used by Christ in the commission, when 
he directs his apostles to go and ' teach,' or disciple, 
all nations. The persons, therefore, of both sexes, ' noiv 
sixty or seventy years old^ were said by Justin to have 
been ' taught' in the manner commanded by the Lord 
Jesus at an early age ; but not a word is said of their 
baptism. To suppose that this teaching was baptizing 
them, is unsupported, gratuitous, and absurd." ^ — The 
term employed to designate these persons is by no means 
limited to infancy, but frequently applied, both in the 
Scriptures and in the writings of the Fathers, to young 
people, as in the case of Eutyches and others. This 
passage, therefore, so far from affording any aid to the 
poedobaptist, affords evidence of a contrary character. 

Dr. Doddridge is of the same opinion, for he observes, 
'^ but this may only refer to their having been early in- 
structed in the Christian religion." ^ The Doctor adds : 

e Howell's Sermons on Baptism, p. 52. See also note, chap. ii. 
sect. iv. p. 86. 

f Misccll. Works, Lecture cciv. p. 494. 



( 



SECOND CENTURY. 241 

" There is indeed a remarkable passage in the Ques- SECT, 
tions and Answers of the Orthodox, (Quest. Ivi. p. 424,) ^- 
which most evidently mentions infant baptism in as ex- Questions 
press terms as possible, mqumng mto the diiierent states swers of 
of those children who were, and who were not baptized ^^^^^^^^" 
at the general resurrection ; but though these questions 
are ascribed to Justin Martyr, and are no doubt of con- 
siderable antiquity, there is no evidence that he was the 
author of them, nor can their age be so exactly ascer- 
tained as on this occasion, and on many others, one 
would desire." s 

The quotation most relied upon, as a reference to in- Irenjcus, 
fant baptism in the second century, is that from Irenceus. 

" Therefore as he [Christ] was a master, he had also 
the age of a master. Not disdaining nor going in a way 
above human nature, nor breaking in his own person the 
law which he had made for mankind ; but sanctifying 
every several age by the likeness that it has to himself; 
for he came to save all persons by himself — all, I mean, 
who by him are regenerated unto God, infants, and little 
ones, and children, and youths,-.and elder persons: there- 
fore he went through the several ages; for infants being 
made an infant, sanctifying infants ; to little ones he 
was made a little one, sanctifying that age ; and also 
giving an example of godliness, justice, and dutifulness ; 
to youths he was a youth, &c." ^ 

The application of this passage to infant baptism de- Observa- 
pends on proving that in the writings of Irenseus the term Doddridge 
'' regenerate" means " baptize." Dr. Doddridge says ^^J^^^^ P^^' 
on this quotation : — 

" We have only a Latin translation of this work ; and 
some critics have supposed this passage spurious ; or, 

g Misccll. Works, Lecture cciv. p. 494. 
^ IrentBUs adv. Ilaercs. lib. ii. c. 39. 
21 



242 CHURCH history — subjects of baptism. 

CHAP, allowing it to be genuine, it will not be granted that to he 
^^^- regenerate^ always in his writings, signifies hajptizecV ^ 
Of Presi- " Every thing here turns," says President Sears, " on 

ent ears. ^^ meaning o{ renascuntur . If it means, they ivere re- 
generated^ then it has nothing to do with our subject ; if 
it means they icere haj^tized, then it proves the existence 
of infant baptism in the time of Irenseus. This question 
cannot be settled, as many have thought, by an appeal 
to later writers ; for the idea of baptismal regeneration 
was of gradual growth, and in every successive period, 
from the Apostles to the middle ages, words w^ere 
changed in their meaning to correspond with the change 
of ideas. The scholastic writers attach more to the 
word than Chrysostom and Gregory, and these more 
than Irenseus and Justin Martyr." 

After a most elaborate investigation of the passages in 
the writings of Irenaeus, and the presentation of quota- 
tions enough to satisfy the most sceptical that Irenseus 
did not employ the word renascuntur (regenerated) in 
the sense o^ baptize, Mr. Sears observes : — 

" In the light of this investigation of Irenseus's general 
views of ' regeneration,' let us come to the interpretation 
of the passage which is said to support infant baptism. 

" 1. The phrase, * regenerated through Christ unto 
God,' if it mean the general ' recovery of man through 
Christ's incarnation and redemption,' has numerous 
' parallels in the writings of Irenseus ; if it mean « baptized 
through Christ unto God,' it has no parallel — absolutely 
none, 

'' 2. The phrase, ' baptism through Christ unto God,' 
is an incongruous idea, nowhere to be found in the 
Scriptures, in the writings of Irenseus, or in any other 
Father, or writer, ancient or modern. 

'Dodd. Miscel. Work?, p. 493. 



SECOND CENTURY. 243 

" 3. ' Regeneration,' standing alone, without any such SECT, 
words as « baptism' or < bath' prefixed, and governing ^• 
it in the genitive, never tneans haiJtism in Irenceus, 

" 4. That Christ sanctified infants, by becoming an 
infant himself, has several parallels in Ireneeus : ' He 
became an infant, to aid our weak apprehension,' — ' he 
became an infant with us (sune^iepiazen) on this ac- a-wivn- 
count,' IV. 38, 1 and 2. « He went into Egypt, sancti- ^'^^^>'- 
fying the infants that were there.' It would be absurd 
to suppose, that the infant Jesus baptized the Egyptian 
infants. 

" 5. That by passing through the several stages of 
human life, from infancy to old age, he sanctified human 
nature in these various ages, by his own incarnation and 
example, is an idea often repeated by Ireneeus, and by 
modern writers, too, as Sartorius. But if this be limited 
to baptism, or to the baptized, it will contradict what he 
elsewhere says. 

« 6. The general character of his redemption and re- 
generation, as expressed in this passage, according to 
our interpretation, is a favourite idea with our author ; a 
similar sentiment in regard to baptism is not to be found 
in his writings. 

" 7. The connection of the latter part of the sentence 
with the former, asexplaining or amplifying the idea, is 
weakened if not destroyed by the other interpretation." 

That Irenseus had no reference to baptism in this Opinions of 
passage, is sustained by many of the most celebrated crftics^^"^^" 
German critics : — 

Baijmgarten-Crusius, p. 1209, says: "The cele- 
brated passage in Irenasus, II. 22, 4, is not to be applied 
to infant baptism ; for the phrase, ' renasci per eum (i. e. 
Christum) in Deum,' evidently means the participation 



244 CHURCH history — subjects of baptism. 

CHAP, of all in his divine and holy nature, in which he became 
VII. a substitute for all." 

Winer, in his Lectures, says : " TertuUian is the first 
that mentions it [infant baptism ;] Irenaeus does not 
mention it, as has been supposed." 

We have already quoted Starck, as saying, " Neither 
Justin Martyr nor Irenseus say respecting infant baptism 
what has been attributed to them." 

RossLER, in his Library of the Christian Fathers, 
vol. i. p. 11, observes: " All the arguments put together 
do not prove, that * renasci in Deum' (in this passage of 
Irenaeus) means to be baptized." 

MuNscHER, in his Larger History of Theology, vol. 
ii. p. 344, denies the validity of this evidence for infant 
baptism. 

Von Coelln, vol. i. p. 469, says : " All the earlier 
traces of infant baptism are very uncertain. TertuUian 
is the first who mentions it^ and he censures it." Ire- 
nseus, it will be recollected, was an earlier writer than 
TertuUian. i 

I presume every candid reader wUl now be satisfied 
that Irenaeus had no reference whatever to infant bap- 
tism. ^ 
Clement of It may naturally be asked, are there not some other 
A. D. 194. ' passages which will help out and strengthen the conjec- 
ture raised from this passage of Irenseus ? I present the 
reader with the only one. It is from the writings of 
Clement of Alexandria, the great school of ecclesiastical 
fanci fulness : " And if any one be by trade a fisherman, 
he will do well to think of an Apostle and the children 
taken out of the water." Surely this is weakness un- 

j Christian Review, p. 213. 



i 



SECOND CENTURY. 245 

dertakingto strengthen weakness! The term used may SECT, 
as well apply to youths from twelve to twenty years as ^• 
to babes. But in fact the reference is spiritual, not 
physical. Christians are frequently called children, 
both in the Scriptures and writings of the Fathers.^ 
Paul says, "I speak as to my children." John, " IsCor.vi. 13. 
have no greater joy than to hear that my children walk^*^^^'^' ^' 
in the truth." Yea more, they are often called " little 
children." Christ says to his twelve Apostles, " Little John xiii.33. 
children, yet a little while I am with you." Paul calls Gal. iv. 19. 
the Galatians ^« my little children." John says, "MyiJohnii.l. 
little children I write unto you ;" again, "Ye are of God, 
little children, and have overcome them," that is, the 
" spirit of antichrist" which was then " in the world ;" 
and a third time, " Little children, keep yourselves from ch. v. 21. 
idols." ^ These expressions the Apostles learned from 
their Great Teacher, when he said, " Except ye be con- Mait.xviii.3. 
verted, and become as little children." It is these " little 
children," " infantuli," in a spiritual sense, that I love to 
baptize. In days past, some baptist ministers have 
erred, in delaying baptism to this sort of " little chil- 
dren." For one I am willing to follow the example of 
the Apostles, and baptize ihem so soon as I am satisfied 
they are " new-born babes in Christ ;" though my pres- 
byterian brethren are not pleased at such " rashness." 
O that they knew the delight of giving up their tradi- 

^ Clement particularly uses the term in this sense. In fact, the 
work in which tlie above extract is found, is entitled, Paidag-ogos, 
or the Child's Instructor. Neander remarks that Clement plays 
upon the word " child" with reference to his title. This passage is 
generally given up now, and is not claimed by Dr. Woods. 

' It is matter of marvel that poedobaptists have never proved 
that babes were admitted into the church from these passages. 

21* 



246 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, tions, and leading into the water such "little children" 
^^^- as these in imitation of their Lord ! 



A. D. 200. 



Well, reader, this is actually all that appears about the 
baptism of babes up to the beginning of the third cen- 
tury. I ask is this the evidence on which you will hold 
that infant baptism is an apostolical practice, or even a 
practice of the primitive church ? 
Tcrtullian, There is, however, another passage which has been 
presumed, though evidently without investigation, to 
allude to infant baptism as existing, though not as gene- 
rally adopted, either late in the second or early in the 
third century, because it opposes that practice. It is 
from Tertullian's Treatise on Baptism. 

" That baptism ought not to be administered rashly, 
the administrators of it know. ' Give to him that asketh, 
every one hath a right ;' as if it were a matter of alms. 
Yea, rather say. Give not that which is holy unto dogs, 
cast not your pearls before swine, lay hands suddenly 
on no man, be not a partaker of other men's sins. If 
Philip baptized the eunuch on the spot, let us recollect 
it was done under the immediate direction of the Lord. 
The Spirit commanded Philip to go that way ; the 
eunuch was not idle when he found him, nor did he 
immediately desire to be baptized ; but having been at 
the temple to worship God, he was attending to the Holy 
Scriptures. There was a propriety in what he was 
about, when God sent his Apostle to him, the Spirit gave 
Philip a second order to join himself to the chariot. 
The eunuch was a believer of Scripture ; the instruction 
given by Philip was seasonable; the one preached, and 
the other perceived the Lord Jesus, and believed on him ; 
water was at hand, and the Apostle having finished the 



SECOND CENTURY. 247 

affair was caught away. But Paul, you say, was bap- SECT. 

tized instantly. True : because Judas, in whose house ^' 

he was, instantly knew he was a vessel of mercy. The 
condescension of God may confer his favours as he 
pleases; but our wishes may mislead ourselves and 
others. It is therefore most expedient to defer baptism, 
and to regulate the administration of it according to the 
condition, the disposition, and the age of the person to 
be baptized: and especially in the case of Httle ones. 
What necessity is there to expose sponsors to danger ? 
Death may incapacitate them for fulfilling their engage- 
ments ; or bad disposition may defeat all their endea- 
vours. Indeed, the Lord saith. Forbid them not to come 

• unto me ; and let them come while they are growing 
up, let them come and learn, and let them be instructed 
when they come, and when they understand Christianity 
let them profess themselves Christians. Why should 
that innocent age hasten to the remission of sins. Peo- 
ple act more cautiously in secular affairs, they do not 
commit the care of divine things to such as are not 
intrusted with temporal things. They just know how 

_ to ask for salvation, that you may seem to give to him 
that asketh. It is for a treason equally important, that 
unmarried women, both virgins and widows, are kept 
waiting, either till they marry, or are confirmed in a 
habit of chaste single life. Such as understand the 
importance of baptism are more afraid of presumption 
than procrastination, and faith alone secures salvation.""* 

This passage occurs in a work of six folio pages, ad- This pas- 
dressed, not to the church at Carthage, where Tertullian ^^^® ^^^^^^^ 

resided, but to Quintilla, who seems to have been the the baptism 

• T-»i ^^ oaoe^!, but 

patroness of a small sect in the town of Pepuza, m Phry- of children, 
^ Robinson's History of Baptism, pp. 174 — 176. 



248 CHURCH HISTORY — SUBJECTS OF BAPTISM. 

CHAP, gia." Nothing can be more evident from the passage 
)^ itself, than that the error TertuUian is conabating is that of 



° An account of this sect from Robinson, while interesting, will 
exhibit a specimen of his too satirical style. 

" Who was this Quintilla ? She was a lady of fortune, who lived 
at Pepuza, a town in Phrygia. Either she, or Priscilla, or both, 
formed a Christian society where they lived. One of the members 
of this church was named Montanus, a poor, obscure man, of no 
learning, but like all the rest of the church, of severe morals. He 
taught in the church. His air was captivating to the lower sort of 
people, and his example and instructions led multitudes into this 
mode of Christianity, so that the church multiplied and spread it- 
self all over Asia, Africa, and a part of Europe. 

" In this church the women preached and were called prophet- 
esses. They believed both the Testaments, Old and New, and had 
a deal to say from both in defence of themselves. Miriam, the 
sister of Moses, prophesied. The daughters of Philip prophesied. 
The wise virgins took their lamps, and went out to meet Jesus. 
They used to say, there was neither male nor female in Christ 
Jesus : and therefore women were both elders and bishops in their 
congregations, and taught and baptized. They disowned priest- 
hood, despised literature, and never flinched from persecution. 
Some called them Phrygians, others Priscillianists and Quintillian- 
ists; some named them Montanists, others called them Pcpuzians; 
and if any body inquired of them what they called themselves, they 
answered, we are Artotyrites, that is, bread and cheese eaters. 
Monsters, exclaim the serious catholics, do ye offer bread and cheese 
in sacrifice to your gods I 

** Epiphanius, who wrote a history of what he did not know as 
well as of what he did, gave those good ladies a place in his list of 
heretics, and though he says he did not know their history, yet he 
pretends to tell even their dreams, which probably they never told, 
except jocularly, in their dressing-rooms, where writers of folios 
seldom come, especially such as Epiphanius, who wrote slander 
in folio. How they contrived to be bishops themselves, and yet to 
despise priesthood in the other sex, is hard to say. Probably a Pe- 
puzian bishop was a teacher : a very different person from Bishop 
Epiphanius, who mistook himself for governor of the Isle of Cy- 
prus." — Robinson's Hist. Bapt. vol. ii. p. 170, 171. 



SECOND CENTURY. 249 

baptizing young children, not babes. He says, respect- SECT. 

ing them, — " They just know how to ask for salvation." ^- 

And again, in reply to the argument that Jesus said, 

" Suffer little children to come unto me," he observes, 

" let them come, and let them be instructed when they 

come ; and when they understand Christianity let them 

profess themselves Christians." It is evident, therefore, 

the children referred to were capable of " coming," and 

when come, of being " instructed." 

The term " sponsors" has probably had much to do Sponsors 

with connecting the idea of the baptism of babes with J^ answer 

this passage of Tertullian : but it is certain from ecclesi- ^*^^' catechu- 
. . mens. 

astical history, that sponsors were first introduced to 
answer for catechumens, and together with every other 
form used in the baptism of the adult were ultimately, 
though not till the fourth century, transferred to infants. 
What Tertullian with great propriety urges is, that while 
these children, who were probably taken from benevo- 
lence from parents who were pagans, should receive 
Christian instruction, yet it would be very improper for 
any one to become answerable for their spiritual conduct 
by having them baptized at an age when they could only 
just ask for baptism, and when therefore they could not 
be presumed to have attained either a sufficient under- 
standing of Christianity, or developement of moral cha- 
racter.'^ Certain it is, at any rate, that what Tertullian 
says of these children is utterly irreconcilable with their 
being babes. 

In the second century, Christians began to be divided into be- 
lieverSj or such as were baptized, and catechumens, who were re- 
ceiving instruction to quality them for baptism. To answer for 
these persons, sponsors, or god-fathers were first instituted ; and 
were afterwards in the fourth century extended to infants. — Edin- 
hurgh Encyclopedia i art, " Bapiism.^^ 



C IT A P. 
MI. 

Robinson 
right and 
Germnn 
critics 
wrong ill 
this in- 
stance. 



Infant bap- 
tism must 
be clearly 
found in 
history as 
soon as uni 
versally 
practised. 



250 CHURCH HISTORY SUBJECTS OF BAPTISM. 

I am aware that most of the German critics, while 
they consider this passage in the very opposite point of 
view to American poedobaptists, (that it proves infant 
baptism not to have been an admitted practice at the time 
of Tertallian's writing,) receive it however as an evidence 
tliat intant baptism was then coming in. After the most 
mature reflection, I apprehend the idea of Robinson to 
be the correct one, and that with which all critics, on 
further investigation, will agree — that it was the baptism 
of very young children, and not of babes, that Tertullian 
alludes to; a clear evidence that the baptism of babes 
was not then practised, because children having been 
baptized when a few days old, the question of baptizing 
them " when they are just able to ask for it," cannot 
arise. 

The claim for the hoj'e existence of infant baptism in the 
second century, rests wholly on the passage in Irenseus, 
and that in Tertullian, w^ho lived at its very close. Botli 
these passages have been proved to contain no allusion to 
the baptism of babes. Such baptism is not found in the 
second century ; not even referred to, as the German 
critics suppose, for the purpose of being condemned. 

The unprejudiced inquirer after truth, will now be 
compelled to agree, that there is no evidence of the ex- 
istence of infant baptism in the second any more than in 
the first century ; and faith can rest alone on evidence. 
The state in which history is left is part of the provi- 
dential arrangement of Him who is " Head over all 
things to the church ;" and had it been the design of Him 
in whose posver it is to overrule all things, to strengthen 
(or rather to call forth) our faith in infant baptism, by 
the practice of the church in the first and second centu- 
ries, he would undoubtedly have taken care that satis- 
factory evidence should have been at hand. With re- 



1 



SECOND CENTURY. 251 

spect to the observance of the first day of the week in- SECT, 
stead of the seventh, which is only occasionally alluded ^' 
to in the New Testament, the most satisfactory evidence 
exists ; and had the practice of infant baptism been 
general, (which it must have been had it been an apos- 
tolic command,) it is impossible it should not have been 
distinctly noticed. It is not my place, however, to prove 
a negative : it is sufficient that no evidence exists of such 
being the practice in the two first centuries of the Chris- 
tian church ; and this lack of evidence cannot be com- 
pensated by any amount of evidence of a later date. 
It is fatal to the last hold of infant baptism, the unfounded 
assumption that it can be traced back in the history of 
the church to apostolic times. 

If infant baptism is not found to exist as a practice 
during the first century, or apostolic age, and only faint 
and doubtful traces can be discerned by the ablest 
poedobaptist authors in the latter portions of the second 
century, while others do not admit its appearance before 
the third, every candid mind must admit, that its claim 
to be an apostolic practice utterly fails ; — is altogether 
destitute of the slightest foundation. I have already 
expressed my own judgment on that point ; but, to com- 
plete the satisfaction of my readers, I shall insert the 
deliberately expressed sentiments of a number of the 
most learned poedobaptists of the English Episcopal, / 

Lutheran, and Reformed churches. 

I commence with Dr. Barlow, bishop of Lincoln. Testimony 
In a letter to Mr. Tombs, he observes : — " I believe bapi^istTu-*' 
and know that there is neither precept nor example in ^^^^'"^* 
Scripture for poevdo baptism, nor any just evidence for 
it for about two hundred years after Christ. Sure I am, 
that in the primitive times they were cateclmemeni^ then 
illuminati^ or hapizati. The truth is, I do believe poedo- 



252 CHURCH history — subjects of baptism. 

CHAP, baptism, how or by whom I know not, came into the 
^^^- world in the second century, and in the third or fourth 
began to be practised, though not generally." 

Grotius, in his Annotations on Matt. xix. 14, states 
to this effect : " It does not appear that infant baptism did 
universally obtain in the primitive church, but was more 
frequent in Africa than any where else. In the councils 
of the ancients, one shall find no earlier mention of poedo- 
baptism than in the council of Carthage. In Tertullian's 
time, it appears, there was nothing defined concerning 
the age in which they were to be baptized that were con- 
secrated by their parents to Christian discipline ; because 
he dissuades by so many reasons the baptizing of infants : 
and Gregory Nazianzen, speaking of those who die with- 
out baptism, mentions, among the rest, those who were 
not baptized by reason of infancy ; and he himself, 
though a bishop's son, and educated a long time under 
the care of his father, was not baptized till he became a 
youth,p as is related in his life." 

The learned Bishop Taylor concurs with Grotius. 
"In the first age," says he, "they did, or they did not, 
according as they pleased ; for there is no pretence of 
tradition that the church, in all ages, did baptize all the 
infants of Christian parents. It is no more certain that 
they did do it always, than that they did in the first 
age. St. Ambrose, St. Jerome, and St. Austin, were 
born of Christian parents ; and yet not baptized until the 
full age of a man, or more. 

" That it was the custom to do so in some churches, 
and at some times, is without all question ; but that there 
is a tradition from the apostles so to do, relies but on two 
witnesses, Origen and Austin; and, the latter having 

P He was baptized at the age of tliirly-one. 



SECOND CENTURY. 253 

received it from the former, it wholly relies on one single SECT, 
testimony ; which is hut a 'pitiful argument to prove a ^ - 
tradition apostolical. He is the first that spoke it ; but 
TertuUian, who was before him, seems to speak against 
it ; which he would not have done if it had been a tradi- 
tion apostolical." 

RiGALTius, another writer who was very conversant 
with the works of the Fathers, gives the same account. 
" From the age of the apostles," says he, " to the time of 
TertuUian, the matter continued in amhiguo^ doubtful 
or various, and there were some, who, on occasion of 
our Lord's saying, ' Suffer little children to come unto 
me,' though he gave no order to baptize them, did bap- 
tize new-born infants ; and, as if they were transacting 
some secular bargain with God Almighty, brought spon- 
sors and bondsmen to be bound for them, that when they 
grew up they should not depart from the Christian faith ; 
which custom TertuUian did not like." 

Monsieur Daille' also, was of the same opinion. He 
says : " In ancient times they often deferred the baptizing 
both of infants and of other people, as appears by the 
history of the emperors, Constantino the Great, of Con- 
stantius, of Theodosius, of Valentinian, and Gratian, out 
of St. Ambrose ; and also by the orations and homilies 
of Gregory Nazianzen, and of St. Basil on this subject : 
And some of the Fathers, too, have been of opinion that 
it should be deferred." 

Walafridus Strabo, who lived about the year seven 
hundred and fifty, is very express on this point : " It is 
to be noted," says he, " that in the primitive times, the 
grace of baptism was wont to be given to those only 
who were arrived to that maturity of body and mind, 
that they could know and understand what were the be- 
nefits of baptism, what was to be confessed and believed ; 

22 



254 CHURCH HISTORY — SUBJECTS OF BAPTISM. 

CHAP, and, in a word, what was to be observed of those that 
vn. are regenerated in Christ." 

LuDovicus VivES, in his notes on Augustin, de Civi- 
tate Dei, says : " No person was formerly brought to 
the sacred baptistery till he was of adult age, and both 
understood the meaning of that mystical water, and re- 
quested, once and again, to be washed in it." 

SuicERus says the same thing, but is more positive as 
to the time. " In the two first ages," says he, " no 
person was baptized till he was instructed in the faith, 
and tinctured with the doctrine of Christ, and could tes- 
tify his own faith ; because of those words of Christ 
« He that believeth and is baptized ;' therefore believing 
ivasfirstJ^^ 

CuRCELLJEus, also, fixcs thc time of bringing in infant 
baptism. " Poedobaptism," says he, " was not known 
in the world the two first ages after Christ. In the third 
and fourth it was approved of by a few. At length, in 
the fifth and following ages, it began to obtain in divers 
places. And, therefore, we observe this rite indeed as 
an ancient custom^ but not as an apostolical tradition. 
The custom of baptizing infants did not begin before the 
third age after Christ ; and there appears not the least 
footstep of it in the two first centuries," says this learned 
author.*! 

MosiiEiM, in his description of the rites of the church 
in the second century, does not venture to affirm that 
infant baptism was yet introduced : " The sacrament of 
baptism was administered publicly twice every year, at 
the festivals of Easter and Pentecost, or Whitsuntide, 
either by the bishop or presbyters, in consequence of 
his authorization and appointment. The persons to be 

q Crosby's Hist. Eng. Bapt. pref. pp. 66, 49—55. 



SECOND CENTURY. 255 

baptized, after they had repeated the creed, confessed SECT, 
and renounced their sins, and particularly the devil and ^- 
his pompous allurements, were immersed under water, 
and received into Christ's kingdom by a solemn invoca- 
tion of the Father, Son, and Holy Ghost, according to 
the express command of our Lord. After baptism they 
received the sign of the cross, were annointed, and, by 
prayers, were solemnly commended to the mercy of 
God, and dedicated to his service ; in consequence of 
which, they received milk and honey, which concluded 
the ceremony. Adult persons were prepared for bap- 
tism by abstinence, prayer, and other pious exercises. 
It was to answer for them that sponsors, or god-fathers, 
were first instituted, though they were afterwards ad- 
mitted also in the baptism of infants,'^'' ^ 

The celebrated German critic, Bretschneider, in 
his recent work, ^ observes: "All the earlier traces of 
infant baptism are very doubtful ; on the contrary, Ter- 
tullian is the first who refers to it^ and he censures it. 
Origen and Cyprian, on the contrary, defend it. In the 
fourth century its validity was generally acknowledged, 
although the church Fathers often found it necessary 
to warn against the delay of baptism. Even Pelagius 
did not dare to call the correctness of it in question. 
Augustine pointed out the removal of original sin, and 
the sins of the children as its definite object; and through 
his representations was its universal diffusion promoted." 

Winer's Manuscript Lectures : " Originally only 
adults were baptized ; but, at the end of the second cen- 
tury^ in Africa, and in the third century, generally, 
infant baptism was introduced ; and in the fourth cen- 
tury it was theologically maintained by Augustine." 

•^ Mosheiin, vol. i. p. 58. . « Theology, (1838) vol. i. p. 469. 



256 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP. Matthies, one of the latest writers on baptism, 
^^l- p. 187, says : " In tJie first tiuo centuries^ no documents 
are found, which clearly show the existence of infant 
baptism at that time." 

According to Rheinwald, p. 313, the ^^ first traces 
of infant baptism are found in the Western church, after 
the middle of tlw second century^ and it was the subject of 
controversy in Proconsular Africa, towards the end of 
this century. Though its necessity was asserted in 
Africa and Egypt in the beginning of the third century, 
it was, even to the end of the fourth century, by no 
means universally observed — least of all in the Eastern 
church. Notwithstanding the recommendation of it by 
the Fathers, it never became a general ecclesiastical insti- 
tution^ till the age of Augustine.'''* 
Strange as- "It is to be regretted," observes President Sears, 
Dr. Woods, satirically, " that Neander, and a few other Germans, 
such as Winer, Schleiermacher, Gieseler, Baumgarten- 
Crusius, Hahn, Olshausen, De Wette, Miinscher, &c., 
&c., had not more extensive means of investigation, and 
were not more deeply versed in the'study of the Fathers! 
Had they seen Dr. Woods on « Infant Baptism,' they 
would have learned, ' that we have evidence as abundant, 
and specific, and certain, as history affords of almost any 
fact, that infant baptism universally prevailed from the 
days of the Apostles through four centuries. During this 
period, no one denied it ; and no one argued against it.' ^ 
' The testimony of the early Christian writers in favour 
of infant baptism, as the uniform practice of the church, 
is worthy of entire credit, and as the circumstances were, 
affords a conclusive argument that it was a divine insti- 
tution.' We cannot reconcile these assertions with the 

' Dr. Woods' Lectures, p. 190. 



SECOND CENTURY. * 257 

great respect we entertain for Dr. Woods, except upon SECT, 
the supposition, that he has not read the early Christian ^- 
writers for himself, but has merely adopted certain iso- 
lated passages, quoted by others, without going to the 
original authorities, and studying the connection. It is 
very unsafe for the historical critic to arrive at his con- 
clusions, without first carefully investigating the facts." " 

Admitting then Dr. Wall's position, " that there is no Nothing 
doubt the Apostles knew what was to be done in this apostolic 
case, and consequently that the Christian church in their ^."^ immer- 

' ^ ^ "^ sion ot be- 

time did as we should now ;" I would call upon my bre- iievers. 
thren to do as we know the Apostles and primitive 
churches in their day and long after, did — immerse be- 
lievers and those only. What we know only can be the 
guide of our conduct ; and I boldly affirm that no man 
living knows^ whatever he may suppose^ that any other 
than believers were baptized either by the Apostles, or 
for one hundred years after the death of the last of those 
inspired missionaries. 

Here I might well rest the case ; but as it has been 
asserted by some that it is at least highly probable 
that infant baptism descended from the Apostles, because 
its introduction into the Christian church cannot be 
traced out, miserable as this apology is, even that will 
not bear the t^st of historical investigation to which it 
shall be submitted. 

" Christian Review, vol. iii. p. 202. 

22* 



258 CHURCH HISTORY SUBJECTS OF BAPTISM. 



SECTION VI. 

THIRD CENTURY. I>'FAXT BAPTIS3I FIRST DISCOVERED 

IN AFRICA. 

CHAP. In this century the state of the church became rapidly 

^^^' corrupt ; its bishops were ambitious and tyrannical, and 

Rapid cor- manv of its number luxurious and vicious. This state- 

ruption of " • r- m • i i n • ^ 

the church ment IS luliy sustamed by all protestant and many 
centuiT^^^^ catholic writers on ecclesiastical history.* It is in the 

a The testimony of the learned Mosheim will be deemed suffi- 
cient : — 

"The face of things began now to change in the Christian 
church. The ancient method of ecclesiastical government seemed 
in general still to subsist, while, at the same time, by imperceptible 
steps it varied from the primitive rule, and degenerated towards the 
form of a religious monarchy. For the bisliops aspired to liigher de- 
grees of power and authority than they had formerly possessed ; and 
not only violated the rights of the people, but also made gradual 
V encroachments upon the privileges of the presbyters. And that 
they might cover these usurpations with an air of justice, and an 
appearance of reason, they published new doctrines concerning the 
nature of the church, and of the episcopal dignity, which, however, 
were in general so obscured, that they themselves seem to have 
understood as little as those to whom they were delivered. One of 
the principal authors of this change in the government of the 
church, was Cyprian, who pleaded for the power of the bishops 
with more zeal and vehemence than had ever been hitherto em- 
ployed in that cause, though not with an unshaken constancy and 
perseverance : for in difficult and perilous times, necessity some- 
times obliged him to yield, and to submit several things to the 
judgment and authority of the church. 

" This change in the form of ecclesiastical government, was soon 
followed by a train of vices which dishonoured the character and 
authority of those to whom the administration of the church was 
committed. For, though several vet continued to exhibit to the 



THIRD CENTURY. 259 

most corrupt portion of the church (the African) in this SECT, 
corrupted age infant baptism is first discovered. ^^ 

Two only of the seven Fathers of this century are re- Fathers of 
ferred to as affording evidence of the existence of infant century. 
baptism — Origen and Cyprian. 

The former is one of the most celebrated writers of Origen, 
ancient times. His works were voluminous, containing ' * 
much that is good mixed with the wildest fancies, bor- 
rowed mainly from the visionary theories of the Greek 
philosophers. His writings have been so much altered, 
especially the Latin translations of them by Ruffinus and 
Jerome, that it is very difficult to distinguish those senti- 

world illustrious examples of primitive piety and Christian virtue, 
yet many were sunk in luxury and voluptuousness, puffed up with 
vanity, arrog^ance, and ambition, possessed with a spirit of conten- 
tion and discord, and addicted to many other vices that cast an 
undeserved reproach upon the holy religion of which they were the 
unworthy professors and ministers. This is testified in such an 
ample manner, by the repeated complaints of many of the most 
respectable writers of this age, that truth will not permit us to 
spread the veil, which we should otherwise be desirous to cast over 
such enormities among an order so sacred. The bishops assumed 
in so many places a princely authority, particularly those who had 
the greatest number of churches under their inspection, and who 
presided over the most opulent assemblies. They appropriated to 
their evangelical function the splendid ensigns of temporal ma- 
jesty. ^ throne, surrounded with ministers, exalted above his 
equals the servant of the meek and humble Jesus ; and his sump- 
tuous garments dazzled the eyes and minds of the multitude into 
an ignorant veneration for his arrogated authority. The example 
of the bishops was ambitiously imitated by the presbyters, who, 
neglecting the sacred duties of their station, abandoned themselves 
to the indolence and delicacy of an effeminate and luxurious life. 
The deacons, beholding the presbyters deserting thus their func- 
tions, boldly usurped their rights and privileges; and the effects of 
a corrupt ambition were spread through every rank of the sacred 
order."— i¥os^.eim, vol. i. 72, 73. 



260 CHURCH HISTORY SUBJECTS OF BAPTIS3I. 

CHAP, ments which are his, from those which belong to his 
^'^f- translators. Dr. Doddridge says : — 

" They are chiefly to be found in those translations 
of his Greek works which were done by Ruffinus and 
Jerome, who made some very bold alterations according 
to their own judgment and taste ; but this is not applica- 
ble to all the passages brought from him." ^ 

Dr. Wall thinks the following passages may be relied 
on as genuine; while his opponent, Dr. Gale, contends 
they are spurious.^ For my own part, I feel unconcerned ; 
the truth can well afford to have Origen as an advocate 
for this error. 

" Having occasion given in this place, I will mention 
a thing which causes frequent inquiries among the breth- 
ren. Infants are baptized for the forgiveness of sins. 
Of what sins ? or when have they sinned ] or how can 
any reason of the laver in their case hold good, but ac- 
cording to the sense that we mentioned even now. ' None 
is free from pollution, though his life be but the length 
of one day upon the earth ;' and it is for that reason, 
because by the sacrament of baptism the pollution of our 
birth is taken away, that infants are baptized." ^ 

" For this also it was that the church had fro??i the 
Apostles a tradition [or order^] to give baptism even to 
infants ; for they, to whom divine mysteries were com- 
mitted, knew that there is in all persons the natural pol- 
lution of sin, which must be done away by water and 

* Dodd. Miscel. Works, p. 944. 

c See Gale's Reply to Wall, p. 418—423. 

J Origen. Homil. in Luc. 14. 

^ This is one of several instances in which Dr. Wall sutlcied his 
anxious desire to make out a case for infant baptism to mislead. 
He ought to have been aware that tlie words he inserts in brackets 
give a stronger meaning than the original justifies. 



THIRD CENTURY. 261 

the Spirit; by reason of which the body itself is also SECT, 
called the body of sin.'''' ^ ^^' 

It will be observed that Origen (if indeed these are Origen does 
his words) bases infant baptism on the necessity of wash- fn/ant^bap- 
ing away the «« pollution of our birth," or original sin, ^^^ ^^ ^e 
and its efficacy to that end. In the second passage, he but tradi- 
states this to be the reason of the Apostles leaving the ^*^"^ ' 
church such a " tradition." Neander observes, respect- Neander's 
ing Origen : '< His words, in that age, cannot have much ^io^^^s^^^ 
weight ; for whatever was regarded as important was 
alleged to be from the Apostles. Besides, many w^alls of 
partition intervened between this age, and that of the 
Apostles, to intercept the view." ^ Origen then gives up 
Scripture authority for infant baptism; and I see not 
how those who deny Origen's opinion, that the reason of 
this tradition was the necessity of baptism to cleanse 
from Adam's sin, can suffer themselves to rely upon his 
opinion, (for it is no more,) that the Apostles delivered 
such a tradition. The fact urged, that he had Christian 
ancestors who might probably have been contemporary 
with the Apostles, whatever influence it has favourable to 
one of his opinions has an equally favourable effect upon 
the other. 

Cyprian, the other celebrated writer of this century, Cyprian's 
undoubtedly affirms the existence of the practice of in- carfhage, 
fant baptism. Doubts have existed on the minds of some A. D. 248. 
respecting the authenticity of his letter to Fidus ; but I 
know of no just ground for entertaining them. It is to 
be borne in mind also, that the sentiments expressed in 
this letter were concurred in by the council at Carthage, 
consisting of sixty or seventy African bishops. Various 
matters were proposed to the council for its decision.^ 

^ Comment in Epist. ad Romanes, lib. 5. 

g Church History vol. i. part 2, p. 367. 

^ " One was this. There was a bishop named Rogatian, who liad 



262 CHURCH HISTORY SUBJECTS OF BAPTIS^I. 

CHAP. The question which Fidus, a country bishop, submitted, 
^^^' was not whether infant baptism was proper, but whether. 



in his church a contumelious deacon, against whom Rogatian com- 
plained that he treated him, his bishop, with contumacy, that is, 
disobedience. Nothing else was laid to his charge, except an in- 
sinuation that he was a younger man than his bishop. My Lord 
of Carthage took the opinions of his colleagues, as learned in the 
law as himself, and wrote for answer to Rogatian : ' That the coun- 
cil was extremely shocked at the contents of his letter, which in- 
formed them that his deacon had treated him with contumacy : tliat 
he himself had power to vindicate the dignity of his office by ex- 
communicating such a refractory man, though in his great hu- 
mility he had applied to his brollier bishops in council. God himself 
had decided the case in the seventeenth of Deuteronomy, by saying, 
the man that will do presumptuously, and will not hearken to the 
priest, even that man shall die. And all the people shall hear, and 
fear, and do no more presumptuously. This was the sin of Corah, 
Dathan, and Abiram. It was for this God said to Samuel, they 
have not rejected thee, but they have rejected me. If Paul said 
lei no man despise thy youth; how much rather may we say, let 
no man despise thine old age. This is the spring of all heresies 
and schisms. Deacons ought to recollect that the Lord Jesus him- 
self elected apostles, that is, bishops, but as for deacons, they were 
instituted after the death of Jesus only by apostles. This deacon, 
therefore, ought to repent and give his bishop full satisfaction, and 
if not, he ought to be excommunicated. If others encourage and 
imitate him they ought to be treated in the same manner. Fare- 
well brother.' 

"The second cause tried before the court was this. A Christian 
man, it should seem a bishop, named Geminius Victor, had depart- 
ed this life, and, by will duly executed, liad appointed his brother 
Geminius Faustinus, a preaching elder, executor of his will, and 
guardian of his children. This was a heinous crime in the eyes 
of the Fathers. For a man to presume to employ the clergy in 
secular affairs, when God had appointed them as the tribe of Levi 
to exercise themselves in divine things, and had commanded all 
other men to cultivate the earth, and to follow businesses, and to 
support the Lord's priests with the tenth of their labours, was a 



THIRD CENTURY. 263 

in any case, infants naight be baptized before they were SECT. 
eight days old ; as the ceremony of kissing was insepa- ^^- 
rable from baptism in those days, and he deemed a babe The ques- 
under eight days ceremonially unclean. The letter oi'\'^l ^"^""'" 
Fidus on this very important point has unfortunately not 
been preserved, but these particulars are gathered from 
Cyprian's reply, of which the following is an extract : — 

" And whereas you say, that « an infant, in the first Cyprian's 
days after his birth is unclean, so that any of us abhors yI^us ^^ 
to kiss it ;' we think not this either to be any reason to 
hinder the giving to it the heavenly grace ; for it is 
written, 7h tJie clean all things are clean ; nor ought any 
of us to abhor that which God has vouchsafed to make. 
Though an infant come fresh from the womb, no one 
ought to abhor to kiss at the giving of the grace, and the 
owning of the peace (or brotherhood) when, as in kiss- 
ing the infant, every one of us ought, out of devotion, to 
think of the fresh handy-work of God ; for we do in 
some sense kiss his hands in the person newly formed, 



great crime, and a dangerous precedent. It was ordered that the 
dead man's name should be struck out of the diptychs : and that 
such as in future sliould imitate his example, and employ the clergy 
to do any secular business, should be excommunicated." — Robin- 
bovls Hist. Bapt, vol. ii. p. 195, 196. 

My readers will recollect that as strengthening argument for 
connecting baptism with circumcision, Dr. Woods states that a 
similar connection exists between the Levitical priesthood and the 
Christian ministry. In this epistle of Cyprian, we fully perceive 
the connection of infant baptism and priestly arrogance ; they 
were never separated in the ancient churches, and it is very diffi- 
cult, if not impossible, wholly to separate them in modern churches : 
poedobaptist deaccms ought either to " fear, and do no more pre- 
sumptuously," with respect to their bishops or pastors, or else give 
up Cyprian's infant baptism, as well as decline to submit to his 
priestly domination. 



264 cnrRcn history — subjects of baptism. 

C H \ P. ^^^ ^"^ °^^ born, when we embrace that which is of his 

VII. makincr.'' ' 



Reasons for To any one acquainted with the general history of this 
^f^^^'^^^P" portion of the world, it will appear highly probable that 
gaining the descent of baptism from youth to children, (which 
Ai^ica. ^" ^'^s opposed by TertuUian some half century before,) 
and then from children to babes, was accelerated by a 
natural desire, on the part of the priesthood, to place 
their numerous illicit progeny"' within the pale of the 
Christian church : perhaps, also, a benevolent effort to 
rescue others from their condition, to which, as pagans, 
they were exposed of being sold as slaves, had a co- 
operative tendency in producing this result. It is still 
more certain, that as error proceeds with a rapidity pro- 
portioned to the ignorance which surrounds it, these Afri- 
can churches constitute the location where the appear- 
ance of intant baptism might be first expected. 
Xot found Let it be duly considered, that during this century 
i? ^^® , this practice is not heard of either in the Roman, Greek, 

Roman and ' , ' ' 

Greek or heretical churches, as they are termed ; it is confined 
during this solely to Africa. This circumstance led the celebrated 
century. Grotius to believe " that infant baptism was not univer- 
sally held to be necessary ; because, in the councils, one 
finds no earlier mention of it than in the council of Car- 
thage." 
Infant com- There is another passage from Cyprian which proves 
munion. that infant communion existed at this same period. I 
shall extract it in a subsequent chapter. This circum- 
stance accounts for Dr. Doddridge declining the testi- 
mony of Cyprian. He thus cuts the matter short : — 
" Cyprian is allowed by all to speak expressly of in- 

• Cypriani Epist 64, (Pamelii Edit 59,) ad Fidum. 
k See Ancient Christianity, by Isaac Taylor, p. 121. 



THIRD CENTURY. 265 

fant baptism as generally used in the church; but it is SECT. 

justly answered, that he speaks as expressly of infant ^^- 

communion in the eucharist ; and consequently that the 
divine original of the latter may as well be argued from 
him, as that of i\\e former; yet almost all poedobaptists 
allow that to be an innovation."^ 

The testimony of the history of the third century on Summary of 
infant baptism, then, is this ; — that it is found sanctioned century/ ^'^ 
by an African council, and in company with the doctrine 
of washing away Adam's sin, and with the practice of 
infant communion ; and cannot, during even the third 
century, be found any where else. 

But this is not all ; its non-existence in other parts can Proofs of 
be proved. If the quotation be deemed by any some- ex?stence^of 
what transgressina; the grounds of propriety, I must re- ".'^ant bap- 

^ ° . r 1 . r. tism m this 

mind the reader that it is the introduction of infant bap- century, 
tism that renders such allusions necessary, in pursuance 
of historical investigation of the truth ; and assure him 
that, (although the production of such quotations would 
forever forbid the charge of " indecency " in the practice 
of immersion being again even hinted at by the advo- 
cates of sprinkling,) I shall refrain from quoting much 
that would tend to show the absurdities which speedily 
grew out of infant baptism, and which are inevitably as- 
sociated with the doctrines which gave it birth, out of a 
regard to the feelings of my readers. The quotation is 
from the acts of the council of Neo Ccesarea, held at the 
close of this century. 

"A woman with child may be baptized when she Canon of 
pleases ; for the mother in this matter communicates no- ofye*o7:?e- 
Ihing to the child ; because in the profession, every one's saroa,^ 
own {or ideculiar) resolution is declared, (or, because 

^ Doddridge's Miscell. Works, p. 494. 
23 



266 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, every one's resolution at the profession, is declared to be 
^"- peculiar to himself.")'" 



Observa- Grotius produces two commentators on this canon, 

Grotius and Balsamon and Zonaras, who interpret it, as if the coun- 

others upon ^[y j^g^^j understood infant baptism to be unlawful. Gro- 
this canon. ^ *^ 

tius's words are these : — " How much soever the com- 
mentators draw it to another sense, it is plain that the 
doubt concerning the baptizing women great with child, 
was for that reason, because the child might seem to be 
baptized together with its mother ; and a child was not 
wont to be baptized, but ujpon its own will and profes- 
Compend. sion ; and so Balsamon explains it, ' That cannot be en- 
canon, vo . ligi^tened (or baptized) because it is not yet come into 
the light, nor lias any choice of the divine baptism;'' and, 
also Zonaras, ' The child that is now in the womb has 
no need of baptism ; then ivheii it shall be ahle to choose^ 
&c.' " ^ 

In the next section it will fully appear that infant bap- 
tism had not become general during the fourth century, 
which will be conclusive proof, that it was not so during 
the third ; for none have ever presumed that this error has 
gone back till the present time ; and it may be considered 
as an indication that the glorious day of the '' restitution 
of all things" is approaching, that the scales are now so 
rapidly falling from the eyes of God's children. 

^ Concilii Neo Caesariensis, canon 6. 
« Annot. in Matt. 19, 14. 



FOURTH AND FIFTH CENTURIES. 267 

SECTION VII. 

BAPTISM IN THE FOURTH AND FIFTH CENTURIES. 

If, as ecclesiastical historians agree, a material change SECT, 
for the worse had taken place in the Christian church in ^^^' 
the third century, before the fires of pagan persecution Progress of 
had finally ceased, we may form some just idea how ^^^ The ^^^^ 
rapidly such corrupt tendencies both in doctrine and^^^"^^^- 
practice must have advanced when the imperial power, 
and the influence of office and wealth, were arrayed on 
the side of the church ; as the prophet foretold, " many 
clave to them with flatteries." If the church decreased 
in piety, however, it was not so in talents. The fourth 
century was the age of eloquence in the Christian 
churches. Of the remaining Fathers, all but one lived 
in this century, or very early in the fifth. Eusebius, 
Athanasius, Cyril of Jerusalem, Lactantius, Basil, Gre- 
gory of Nazianzen, Ambrose, Jerome, Augustine, and 
Chrysostom, all belong to this period. 

It is very remarkable that no satisfactory reference 
to the existence of infant baptism, as a general prac- 
tice, (with the African exception,) is found until the 
writings of Jerome and Augustine. On the contrary, 
the evidence from the extracts given by Dr. Wall bear 
strongly in the opposite direction. Of the writings of 
this age Mr. Taylor uses language as forcible as it is just: 
" There is no degradation of the intellect, no bondage of 
the moral sentiments, no fatal substitution of forms for 
realities ; there is no ineflable drivelling belonging to the 
middle age monkery, that may not be matched, to the 
full, in the monkery of the bright times of Chrysostom, 
Ambrose, and Augustine. . I here put the question aloud 



268 CHURCH HISTORY SUBJECTS 01 BAPTISM. 

CHAP, to any opponent — ' What is it that you precisely mean 
^^^- by the corruptions of popery, in respect to the monastic 
system V or, in other words, < can you make it appear, 
to the satisfaction of thinking men, that this same sys- 
tem had become more frivolous, and therefore, in a reli- 
gious sense, more pernicious, in the twelfth century, than 
it was at the opening of the fourth V " * 

Oration of The first public allusion in the Greek church to the 
a!^ D^S^] subject of the baptism of infants, is in the fortieth oration 
of Gregory Nazianzen,^ the bishop of Constantinople, 
so late as A. D. 381 : — 

" But, say some, what is your opinion of infants, who 
are not capable of judging either of the grace of baptism, 
or of the damage sustained by the want of it ; shall we 
baptize them too ? By all means, if there he any oiiparcnt 
da7iger. For it were better they were sanctified without 
their knowing it, than that they should die without being 
sealed and initiated. As for others^ I give my opinion, 
that when they are three years of age, or thereabouts, 
(for then they are able to hear and answer some of the 
mystical words, and, although they do not fully under- 
stand, they may receive impressions,) they may be sanc- 
tified, both soul and body, by the great mystery of 
initiation." 

* Ancient Cliristianity, p. 149. 

^ Greg^ory Nazianzen, the son of the bishop of Nazianzen, in 
Cappadocia, was born A. D. 328, and studied at Caesarca, Alex- 
andria, and Athens. After havin«r displayed great theological and 
other talents, he was raised by Theodosius, in 3S0, to the archi- 
cpiscopal throne of Constantinople. lie, however, soon resigned 
his high office, and retired to Nazianzen, where lie died in 389. His 
works, which form two folio volumes, consist of sermons, poenis, 
and letters, and are pure in their style, and highly eloquent. — Ency. 
Ret, Know. p. 583. 



FOURTH AND FIFTH CENTURIES. 269 

" Gregory," says Mr. Robinson, «Hhe metropolitan of SECT. 
all Greece, the oracle of the catholic world, gave this as __Z?L___ 
his opinion^ which is a clear indication that the baptism Baptism of 
of children was a new affair, unsettled by law, human or new and 
divine ; and this in the pulpit o^ the cathedral, at Con- ^^^ettled. 
stantinople, in the close of the fourth century. Indeed, 
it was impossible for him to say more, for, as the whole 
oration proves, he was preaching to an audience, many 
of whom were unbaptized : the Emperor Theodosius, 
who probably was present, had been baptized very 
lately in the thirty-fourth or thirty-fifth year of his age. 
Gregory himself was thirty when he was baptized, and 
Nectarius, his immediate successor, was not baptized till 
after he had been elected to succeed him in the archi- 
episcopal throne ; and yet the emperor had been trained 
up from his childhood in the Nicene faith, and Gregory 
was born while his father was a bishop. The opinion 
given by this prelate is, that new-born babes ought not 
to be baptized, except in case of danger of death. In 
such a case, he says, they might be sanctified without 
knowing it. 

" Further, the orator gave it as his opinion, that chil- Only com- 
dren not in apparent danger of death should be baptized dlnffe^^^of" 
at three years of age, more or less, because they might death, 
receive some impressions, and because they could pro- 
nounce some of the baptismal words. This was intro- 
ducing two very considerable alterations. During the Alteration 
first catechumen state, it was not a few slight impres- ^ig^a^i ggr-" 
sions, such as ceremonies make on the minds of chil- vice, 
dren, but it was a rational knowledge and an inward 
love of virtue, that entitled a catechumen to become a 
competent, or a candidate for baptism. The first cate- 
chetical lecture of Cyril is wholly on this subject, and 

23* 



270 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, an excellent address it is. Thus he speaks : ' Ye disci- 
^^J- pies of the New Testament, partakers of the mysteries 
of Christ, if any of you affect disguise in the sight of 
God he deceives himself, and discovers his ignorance of 
the Almighty. Beware, O man, of hypocrisy, for fear 
of him who trieth the heart and reinsJ^ The other 
alteration regards the baptismal w^ords. Cyril observes, 
there was much for a catechumen to say at baptism. 
Each was to renounce Satan, and each was to utter, at 
first the whole creed, and latterly an abridgment of it, 
as : ' I believe in Father, Son and Holy Ghost, and in 
one baptism of repentance.' The renunciation of Satan 
was long, and ran thus : ' Satan, I renounce thee : thee, 
thou wicked and most cruel tyrant : I no longer fear thy 
power, for Christ was made a partaker of my flesh and 
blood, that by his sufferings and death he might destroy 
thy power, subdue death, and free me from perpetual 
bondage. I renounce thee, thou cunning and subtle 
serpent : I renounce thee, thou impostor, who under a 
form of friendship employest thyself in all iniquity : who 
didst beguile our first parents to sin : thee, Satan, I 
renounce, thou minister and manager of all unrighteous- 
ness : I renounce all thy works, and all thy pomp, and 
all thy worship.' The plan of Gregory turned both the 
renunciation and the creed into interrogatories to be 
addressed by the priests to the children, and there 
remained only two words for the children to utter as 
answers : the one to the renunciation, the other to the 
creed, and both easy to a Greek infant of three years of 
age. The priest asked; 'Dost thou renounce Satan, 
that wicked and cruel tyrant,' and so on : the child 
answered : A'potassoma% that is, « I do renounce.' The 
priest asked : ' Dost ihou believe in God the Father,' 



FOURTH AND FIFTH CENTURIES. 271 

and so on : the child answered : Pisteiio^ that is, ' I do SECT, 
believe.' " <^ ^"• 



The gradual introduction of infant baptism now begins Gradual in- 
to become very apparent. That, at the time Gregory of infam ^ 
delivered his oration, however, infant baptism was by no baptism in 

/- n -1 ^ ^^^ Greek 

means general, will appear from an oration of Basil,"^ church, 
bishop of Csesarea, delivered a few years previously. 

" Do you demur and loiter and put off? When you Oration of 
have been from a child catechised in the word, are you ^^^jj)'3^rj 
not yet acquainted with the truth ? Having been always 
learning it, are you not yet come to the knowledge of it ? 
A seeker all your life long ! A considerer till you are 
old ! When will you be made a Christian ? When shall 
we see you become one of us ? Last year you were for 
staying till this year ; and now you have a mind to stay 
till next. Take heed, that by promising yourself a 
longer life, you do not quite miss of your hope. You 
don't know what change to-morrow may bring." ^ 

" When I first copied out this passage," says Dr. Wall, Dr. Wall's 
"to put it into this collection, I thought it to be the ^jyjj^g^^^" jj 

c Robinson's History of Baptism, pp. 249, 250, 251, 252. 

d Basil, called the Great, to distinguish Jiim from other Greek 
patriarchs of the same name, was born in 329, at Caesarca, in Cap- 
padocia, and, after having studied at Athens, he for a while taught 
rhetoric and practised at the bar. In 370 he was made bishoj) of 
Caesarea, where he died in 379. lie is the most distinguished 
ecclesiastic among the Grecian patriarchs. His efforts for the 
regulation of clerical discipline, of the divine service, and of the 
standing of the clergy ; the number of his sermons; the success of 
his mild treatment of the Arians; and, above all, his endeavours for 
the promotion of a monastic life, for which he prepared vows and 
rules, observed by himself, and still remaining in force, prove the 
extent of his influence. The Greek church honours him as one of 
its most illustrious patron saints. — Ency. Rcl, Know. p. 197. 

^ St. Basil, Oratio exhort, ad Baptism. 



272 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, strongest evidence against the general practice of infant 
^^^- baptism in those times, of any that is to be found in all 
antiquity, (though it has not, I think, been taken notice 
of by any of the antipoedobaptists,) for it plainly sup- 
poses that a considerable part of St. Basil's auditory at 
this time, were such as had been from their childhood 
instructed in the Christian religion : and, consequently, 
in all probability, born of Christian parents, and not yet 
baptized. '' 
Proves in- This appeal of Basil to his congregation was deUvered 
had not yet about A. D. 3 < o. In seventy years Irom the accession 

become ^f Constanline, the Roman empire, at least such princi- 
general. ' ^ * . 

pal parts of it as the diocese of Coesarea, had long since 

been freed from paganism.^" Notwithstanding, therefore, 

what Dr. Wall urges to the contrary, the persons Basil 

was addressing must almost all of them have been the 

children of Christian parents, and yet remained unbap- 

tized. What proof more can be needed that infant 

baptism was very far from general at the close of the 

fourth century / 

Infant In support of the position that Basil did not deem 

not m '"^ infant baptism an apostolical tradition, it is important to 

Basils list notice that he enumerates a list of traditions, among 
ol traditions. . . 

which are " the sign of the cross, the consecration of 

the baptismal water, the three immersions, the renuncia- 
tion of the devil, the unction," 6:c. ; but he makes no 
mention of sprinkling or of infants. - 
Ambrose. A passage from Ambrose is quoted in Dr. Wall's de- 
fence, written a few years later : but it is questionable 
whether the phrase '' infants *' refers to babes or youth. 

f Important as the bearing of the Oration of Basil is on the ques- 
tion at issue, elucidating and confirming that of Gregory, Dr. 
Woods does not even suggest it in his Lectures to his students. 

» Basil de Spir Sanct. cap. xxvii. torn. ii. p. 351. 



A. D. 374. 



FOUKTH AND FirTH CENTUEIES. 273 

Indeed, from the clause «' reformed back again from their SECT. 
ivickediiess^'' the latter would appear most consistent.^ ^^^- 
— " But, perhaps, this may seem to be fulfilled in our 
time and in the Apostles' time ; for that returning of the 
river waters back and towards the spring-head, which 
was caused by Elias when the river was divided, (as the 
Scripture says ' Jordan was driven back,') signified the 
sacrament of the laver of salvation, which was afterwards 
to be instituted; by which those infants are reformed 
back again from wickedness to the primitive state of 
their nature." ^ 

Other passages from Ambrose and Augustine and 
Chrysostom, relating to the doctrines from which they 
urge and sustain infant baptism, will be given in a sub- 
sequent chapter. There is no question, as matter of his- 
torical fact, that Augustine and Chrysostom strenuously 
endeavoured to bring in infant baptism as a universal 
practice, and, to a considerable extent, succeeded. But 
the most remarkable declaration on the subject is found 
in Augustine's controversy with the Donatists, a sect 
who repudiated the introduction of infant baptism : 

" And if any one do ask for divine authority in this Statement 
matter, though tha-t which the whole church practises, [j,-,^"^"^' 
and which has not been instituted by councils, but was ^- ^- ^'•^^• 
ever in use, is very reasonably believed to be no other 
than a thing delivered by authority of the Apostles, yet, 
we may, besides, take a true estimate how much the 

h Dr. Woods, however, will have it that Ambrose plainly signi- 
fies that infants (by which word the Doctor means babes) were bap- 
tized in the times of the Apostles. The phrase " a wicked state," 
agrees better, however, with a cliild than an innocent babe. 

' Ambrosius, Comment, lib. 1. in Luc. c. 1. 



274 CHURCH HISTORY SUBJECTS OF BAPTISM. 

C H A P. sacrament of baptism does avail infants, by the circum- 

^'^^- cision which God's former people received." ^- 

Remark of On this bold statement Mr. Robinson justly remarks : 
son. " " With what possible decency could Augustine dare to af- 

firm this ? Some, who have no very favourable opinion of 
either the sincerity or modesty of the man, are so shocked 
at this affirmation, that they suspect his works have been 
interpolated, and think he could not say so. Yes, he is 
allowed by those, who have most studied his books, to 
have constantly affirmed this. Was he himself then 
baptized in his infancy ? Was Ambrose, who baptized 
him, baptized in infancy? Was his own natural son 
baptized when he was an infant ? Was his father Pa- 
tricius baptized when an infant ? Had he, who pretended 
he had been a Manichean, never heard that they did 
not baptize infants? Had all other heretics escaped his 
notice ? Had he forgot himself, when he taxed the Pela- 
gians with denying infant baptism ? and when he com- 
plained in another book of people who opposed it ? If it 
were an established universal custom, for whose use was 
the law made to compel it ?" ^ 
Council of The law referred to was contained in a decision of an 
A.^D. 416. African Council, held at Mela, in Numidia, A. D. 416, 
at which Augustine presided. The council consisted at 
first of about sixty bishops ; but not to detain so many 
from their charges, three from each province were se- 
lected to remain. This council of fifteen issued twenty- 
seven declarations, or ecclesiastical laws ; eight of which 
were directed against Pelagianism : that against baptists 
was in the following terms : " Also it is the pleasure of 
the bishops to order that ivJioever denieth that infants 

"^ Augustinus dc Baptismo contra Donatist. lib. iv. c. 15. 
i Robinson's Hist. Bapt. p. 218. 



FOURTH AND FIFTH CENTURIES. 275 

neivly horn of tlwir mothers are to he haptized^ or saith SECT, 
that baptism is administered for the remission of their ^^^' 
own sinsj but not on account of original sin derived from 
Adam and to be expiated by the laver of regeneration, 
he accursed.'''' ^ 

It is certainly rather discreditable to infant baptism, First law 
that the first law ever passed on the subject (so far as bapirsm? at- 
history affords evidence,) should be accompanied by a tended by 

"^ ^ ^ . , ^ *^ cursing. 

curse on those who dissent from the opinion expressed. 
Although Augustine was a licentious, profligate wretch 
in his early youth, and a bloody persecutor in his riper 
years, I am not prepared to denounce him as hypocriti- 
cal in his professions of conversion. While I do not 
therefore accord to the severity of Mr. Robinson's ex- 
pressions, yet loving liberty and hating ecclesiastical 
tyranny in all forms, times, and places, as I do, I can 
sympathize with him in the indignation he expresses 
when quoting this law : — 

"An honest indignation rises at the sound of such Just indig- 
tyranny ; and if a man were driven to the necessity of "^^^^"* 
choosing one saint of two candidates, it would not be Au- 
gustine, it would be Saint Balaam, the son of Bosor, who 
indeed loved the wages of unrighteousness, as many 
other saints have done, but who, with all his madness, 
had respect enough for the Deity to say, Hofiv shall I 
curse whom God hath not cursed! To curse citizens 
for sayings ! to curse Christians for not saying more of 
a subject than Scripture says ! to be cursed by the very 
men who are kept only for the sake of blessing mankind 
with good examples of virtue ! fifteen African slaves to 
mount themselves on a tribunal, and denounce curses 
on the whole world ! Who can help being offended at 

ni Robinson's Hist. Bapt. p. 217. 



276 CHURCH history — subjects of baptism. 

C H A P. the sight ] Who can be grieved to see the Vandals come 
^'^l forward and subvert all the labours of Augustine's life ?" ° 



Declaration The words of Pelagius in his controversy with Augus- 
didn^otrefcr^^^^' "that he had never heard of any one, even the 

\o the rite ij^q^i impious heretic, who denied this," have been re- 
nt intant ^ . 
baptism. lied upon with great stress by the advocates of poedo- 

baptism ; but they " do not seem," observes President 
Sears, " to refer to the rite of infant baptism^ though 
he had been speaking of it, but to the necessity of haii- 
tism in order to enter the kingdom of Jieaven. The lan- 
guage itself will bear either construction. But the facts 
in the case make it iraiiossihle that he should say what 
the other interpretation would imply. Let us see if he 
could have made the assertion, that he ' never heard of 
any one who denied infant baptism.' Tertullian certainly 
had denied it. Neander shows from Origen's 14th Hom. 
on Luke, that ' in his time, similar difficulties with those 
urged by Tertullian icere brought against infant bap- 
tism: ° 

" Julian, who belonged to the party of Pelagius, says, 
in one of his works : ' I have replied to those who may 
think baptism is not necessary for children.' p 

" Augustine observes : ' Men are accustomed to ask, 
of what benefit is the sacrament of baptism to infants, 
since, for the most part, after having received it, they 
die before knowing any thing of it.' "^ — The Council of 
Carthage, at which Augustine presided, we have already 
seen, decreed, « whosoever shall deny that new-born 
infants are to be baptized, let him be accursed.' — Chry- 
sostom complained, that most persons neglected to bap- 

" Robinson'd History of Baptism, p. 217, 218. 
'^ Ch. Hist. vol. i. Part 2, p. 369. 
p Wiggers's Hist, of Pelagianlsm, p. CD. 
1 Dc Lib. Arbit. 3, 23. 



FOURTH AND FIFTH CENTURIES. 277 

tize their children.'" — Jerome, (in Epist. ad Lactam,) SECT, 
speaks of those ' who refused to give baptism to their ^^^- 
children.''. — In this state of things, how would it be pos- 
sible for Pelagius to make such an assertion as has been 
put into his mouth." ^ 

Two passages from Chrysostom will suffice. Speak- Chrysostom, 
ing of circumcision, he observes that God is much more 
favourable to Christians in the baptism which he has ap- 
pointed instead of it. In remarking upon this, he says, 
" But our circumcision^ that is, the grace of baptism^ gives 
cure without pain. And it has no determinate time, as 
circumcision had ; but it is proper that this circumcision 
without hands should be received by one in tlie begin- 
ning of life^ or in the middle of it, or in old age." 

" There is another passage in a Homily of Chrysos- 
tom, respecting those who are baptized, which is cited by 
Julian and by Augustine, and which contains a very ex- 
plicit recognition of infant baptism : he says, « Some think 
that the heavenly grace (of baptism) consists only in the 
forgiveness of sins ; but I have reckoned up ten advan- 
tages of it. For this cause ive baptize infants also^ 
though they are not defiled with sin ;' or, as Augustine 
has quoted it from the Greek of Chrysostom, ' though 
they have not any transgressions,' — meaning, doubtless, 
actual si7is.^'' ^ 

An instance of the haste and inaccuracy with which Innorrort 
poedobaptist professors draw their conclusions, is mani-^f]),.. 
fested in the assertion of Dr. Woods," that these pas- ^^'^^'•^• 
sages " plainly show what was the practice of the churches 

r See his Life by Neander, p. 81. 

s Christian Review, vol. iii. p. 216. 

^ Woods' Lectures on Infant Baptism, p. 128, 29. 

" Ibid. p. 128. 

24 



278 CHURCH HISTORY SUBJECTS OF BAPTIS3I. 

CHAP, in regard to infant baptism, in his day." Now, the most 
^^^' cursory reader will at once perceive that nothing is said 
respecting its being then the general practice of the 
churches to baptize infants ; (no matter indeed if it 
were;) the fact of baptizing infants only when in imme- 
diate danger of death, (as commended by Gregory,) 
would fully accord with these passages without supposing 
the practice to be general, as the Doctor evidently does. 
Baptism of An incident remarkable in the history of baptism, 
son of pertains to this century. While numerous cases of 

Valens ^}-^q baptism of adults are recorded, it is in the latter 
A. D. 3/0. ^ 

part of this century that the first record of the baptism 
of a child is made in the history of the world : this child 
was Galates, the dying son of the Emperor Valens, by 
whose command he was baptized. The age of this 
prince is, however, uncertain, and the alleging his ill- 
ness as the cause of his baptism, is proof that infant 
baptism was not then a general practice. 
No rituals Another fact, which will hereafter be more fully stated, 
ihTthe deserves here to be mentioned : up to this time, and in- 
baptism of deed for many centuries after, all the rituals are couched 
in language only suitable to adults. This fact is entirely 
inconsistent with the idea that the baptism of babes was 
a practice of the early ages. The ceremonies, also, 
which appear ridiculous as applied to infants, had their 
origin at the baptism of adults. These, as well as the 
doctrines connected with infant baptism, will be noticed 
more particularly in subsequent chapters, 
roniface A very interesting fact connected with the history of 

Auaisu^ne^ baptism in the fifth century is, that the bishop of Rome, 
the reason- St. Bonifacc, evidently did not understand the reason- 

ableness of n - c • oi * 

infant bap- ahleness of mfant baptism. As St. Augustme was a great 

^^^^' reasoner he applied to him, if not to solve his doubts, at 

least to furnish him with arguments against those who 



FOURTH AND FIFTH CENTURIES. 279 

opposed the baptism of babes. His questions are so SECT, 
plain, that the reader might almost suppose Boniface to ^^^- 
be a baptist deacon, and St. Augustine a poedobaptist 
D. D. " Suppose," says the bishop of Rome, address- 
ing Augustine, " I set before you an infant, and ask you 
whether, when he grows up, he will be a chaste man or 
a thief] Your answer, doubtless, will be, I cannot tell. 
And whether he, in that infant age, have any good or 
evil thoughts ? you will say, I know not. Since you 
therefore dare not say any thing, either concerning his 
future behaviour or his present thoughts, what is the 
meaning, that when they are brought to baptism, their 
parents, as sponsors for them, make answer and say, to 
the inquiry, Does he believe in God ? they answer. He 
does believe! ... I entreat you to give me a short answer 
to these questions, in such a manner, as that you do not 
urge to me the prescription or the customariness of the 
thing, but give me the reason of the thing." ^ 

It is not necessary here to enter on the particulars of 
Augustine's reply : in its close, he observes, almost 
angrily, " I have given such an answer to your question, 
as I suppose is to ignorant or contentious^ persons not 
enough, and to understanding and quiet people, perhaps 
more than enough." What the reasonings of this elo- 
quent penitent were, is nothing to the present purpose ; 
but the fact that people were so " ignorant" and so 
" contentious" upon the subject of baptism, as to render 
it necessary for the bishop of Rome to write to Augus- 

* Is not this a plain acknowledgment that Boniface did not clainn 
Scripture authority for infant baptism ; but only prescription or 
custom ? 

bThis insolent style of poedobaptists towards baptists descended 
from Augustine to Calvin, who calls them " furious beasts," and I 
know not what else. A Utile remnant of this arrogance is still 
discerned in some poedobaptists of the present age. 



280 CHURCH HISTORY SUBJECTS OF BAPTISM. 

CHAP, tine about it, shows clearly that Augustine's efforts had 
^^^' not yet settled the minds of men on this subject.*' 
Summary The sum of the evidence of history is this : — that in- 
denclToT^" ^^^^ baptism is first clearly alluded to by Origen ; — first 
history. found in actual practice in Africa, patronized 4)y Cy[)rian, 
in the middle of the third century ; — that it was admitted, 
in case of danger of death, in Europe in the fourth cen- 
tury; — that many eminent men, sons of Christian parents, 
were not baptized till more than thirty years of age, so 
late as the fourth century ; — that the clergy, after the ac- 
cession of Constantino, endeavoured to promote baptism 
at a very early age ; — that Augustine in the fifth century 
employed all his powers to promote the baptism of new- 
born infants, which was invariably followed by the ad- 
ministration of the other ordinance ; — and that this prac- 
tice was founded on doctrines which, if true, rendered it 
necessary to every humane mind. 
But few Having selected from the writings of the Fathers all 

to rnfanT^ ^^^ passages relating to baptism in the third century, and 
baptism as many as are necessary to prove its commencement in 
Augustine, the Roman and Greek churches in the fourth century, 
and its extensive prevalence in the fifth ; it may be well 
to remind the reader that the works, in whole or in part, 
of more than forty Fathers, have come down to us ; and 
that while they are replete with allusions to the baptism 
of adidts, yet until the time of Augustine (and all but 
five of them lived before or during his time) there are 
only a few passages in three or four of them that are 
claimed to relate to infant baptism ; and that all of those 
who preceded the fourth century, excepting Origen and 

<^ This is another important fact Dr. Woods has not thought it 
worth while to put his students in possession of, though he has re- 
ferred to Augustine's letter as proof that infant haptisni was univer- 
sally practised by the church. 



BAPTISM IN THE TRUE CHURCH. 281 

Cyprian, have been shown to have no reference to babes. SECT. 

Is it possible this could be the state of the case, if the . ^^^^- 

practice of infant baptism had been universal from the 
tir e of the Apostles ? 

Reader, are you satisfied on such evidence, or rather An appeal 
want of evidence^ as this, to make a serious addition to reader. 
the Divine Word; I may say, to do away with an ordi- 
nance of Christ, as it existed under his authority ? For 
this is, in effect, the result of infant baptism ; to what- 
ever extent it exists, the command " to believe and be 
baptized" is made of " none effect" by what Origen, 
Augustine, Wall, and the host of poedobaptists I have 
quoted, acknowledge to be only a " tradition !" 



SECTION VIII. 

BAPTISM AS PRACTISED BY THE CHURCHES NEVER 
INVOLVED IN THE GREAT APOSTACY. 

From the fifth century, the age in which the founda- Infant 
tion of the apostate churches, both of Greece and Rome, ge^Jra? 
was firmly laid, by their success in taking ecclesias- J?f ^ ^^® 

. ... . fifth cen- 

tical possession of humanity in its state of unconscious tury, but not 
infancy, and afterwards holding over it the terrors of ex-" 
communication, poverty, and death, if it dared dispute 
the system into which it had been baptized ; — from that 
time to the present, babes have been the subjects of bap- 
tism, without doubt. It was much later, however, than 
the fifth century, before this error penetrated the more 
distant, or more secluded parts of the Roman empire. 
There is good evidence that the practice of baptizing in- 
fants was brought into England by Austin, at the close 
of the sixth century ; and that his mission, which was to 

24* 



282 CHURCH HISTORY. 

c H A P. reduce that country to the authority of the see of Rome, 
^^^- failed to obtain the assent of the ancient British Chris- 
tians of Wales, because he demanded that they should 
"gyve Christendome to," that is, baptize, their children. 
It is recorded that this arrogant priest employed the 
Saxon sword to convince, where his priestly authority 
failed ; but his efforts were by no means crowned with 
entire success. 

The state of baptism in the reformed churches, as dif- 
fering both from that of the New Testament, and that of 
Cyprian and Augustine, will form the subject of a subse- 
quent chapter. 
Difficulties I shall now trace its history, so far as the absence of 
ihe^hi^sto^y documentary evidence respecting the details of that his- 
o| the true ^^^.y ^yj^ admit, amidst those churches which were never 

church. . . 

involved in the despotism and superstition of the great 
apostacy. The literature of the dark ages was wholly 
under the control of the system of spiritual tyranny 
under which the church groaned. The invention of 
printing was destined for a later age ; the liberty of the 
press would indeed have given us a history of the true 
church ; but then it would have doomed the demon of 
superstition and blasphemy to torment " before his time;" 
the end was " not yet." We have to glean the early 
history of the " witnesses " from the writings of the ene- 
mies who slew them. Nor is this all ; for the documents 
written by these inquisitors and other Romish persecu- 
tors, have never yet been thoroughly examined * by any 

^ This is a work the baptist body of this country, in conjunction 
with that of England, ou^ht itnmedialely to undertake. A baptist 
only can venture to search out the history of the true church, with- 
out feeling in danger, to say the least, of undermining his own. The 
cause of truth and the honour of our denomination demand that 
this work be immediately undertaken, at whatever cost. 



BAPTISM IN THE TRUE CHURCH. 283 

but poBdobaptists, either catholic or protestant. Every SECT. 
reader will perceive, therefore, that he may reasonably ^^^- 
add to, rather than diminish from, the weight of this tes- 
timony, and the conclusions he forms from it. 

The history of the true church must be sought among To be 
those numerous bodies of dissenters from the state re- amon<Tsuhe 
Jigion of Constantino and his successors. I am well ^^P^^*^^^^^^- 
aware that some of those dissenters denied the deity of 
Christ, and adopted other erroneous sentiments ; but this 
was far from being the case with all of them ; and great 
allowance in each case must be made for them, from the 
fact that we have their history from the pens of those 
whose sordid interest and unhallowed delight it was to 
slander and misrepresent them. 

These separatists from the national establishment of General 
the Roman empire, generally agreed that the Scriptures of ^the^^^ 
were the only rule of faith and practice, in opposition to separatists, 
the general but corrupt doctrine, that tradition and the 
authority of the church were the safe guides ; that the 
civil magistrate had no authority in matters of religion; 
that the national church was corrupt and antichristian. 
For this last reason almost all of them re-baptized those 
who joined their communion, whether they had been 
baptized in their infancy, or at the age of maturity. It 
does not, therefore, certainly follow from the fact of their 
re-baptizing, that they repudiated infant baptism as such ; 
but that this was the case with many of them, there is 
satisfactory evidence. 

Even before Christianity became the national religion The Nova- 
of the Roman empire, through the increasing worldli- a^j). 251 to 
ness of the church, large secessions of the more devout ^^^■ 
portion of the Christian church occurred. The Nova- 
tians, who seceded from the church of Rome in the mid- 
dle of the third century, were called " Cathari," a term 



284 CHURCH HISTORY. 

CHAP, equivalent to '' Puritan," for their strict adherence to the 
^'^i- rules of piety. This body disclaimed all communion 
with the (so called) catholic church, and it has had suc- 
cessors, both in faith and practice, through all succeed- 
ing ages. At the time of this secession infant baptism 
had not been recognised in the Latin church, except in 
urgent necessity, and there is no evidence that these puri- 
tans ever adopted the practice; though they existed in 
large numbers in the fifth century, when it had become 
common in the national church. 

The Novatians took their rise from Novatian, a pres- 
byter of Rome, A. D. 251. The ground of the separa- 
tion was, the disgraceful laxity the church manifested 
in receiving back those who had apostatized in times 
of persecution. As I have already intimated, they re- 
baptized all who joined their communion ; and there is 
no absolute certainty, as far as the documental history 
of the early ages has yet been brought to light, whether 
the Novatians rejected infant baptism or not. Mr. 
Robinson says they were " Trinitarian Baptists ;" and 
this is rendered the more probable, since Claudius Leys- 
sell, the popish archbishop, attributes the rise of the Wal- 
densian heresy, (of which denying infant baptism was one 
of the principal features,) to a pastor named Leo, leaving 
Rome at this period for the Yaudois. During the diffe- 
rent periods of religious tranquillity under some of the 
pagan emperors, as well as during the reign of Con- 
stantino, and subsequently under the Gothic kings, these 
puritans increased rapidly, till the alternate influence of 
corruption and persecution compelled them to abandon 
the cities and plains for the privacy and protection of 
the mountainous regions. 
Donatists. The Donatists who seceded from the national church 
^20^'^^^^°^'^ Africa, in tho fourth century, re-baptized all who 



BAPTISM IN THE TRUE CHURCH. 285 

joined their communion; it is uncertain whether they SECT. 
baptized infants or not. ^^^^- 

<' The Donatists and Novatianists very nearly resem- 
bled each other in doctrines and discipline ; indeed they 
are charged by Crispin, a French historian, with holding 
together in the following things : First, For purity of 
church members, by asserting that none ought to be 
admitted into the church but such as are visibly true be- 
lievers and real saints ; Secondly, For purity of church 
discipline ; Thirdly, For the independency of each 
church ; and, Fourthly, They baptized again those 
whose first baptism they had reason to doubt. They 
were consequently termed re-baptizers and anabaptists. 
Osiander says, our modern anabaptists were the same 
with the Donatists of old. Fuller, the English church 
historian, asserts, that the baptists in England, in his 
days, were the Donatists new dipped !" ^ 

The Luciferians, a body of seceders, (so called from Luciferians; 
Lucifer, a Sardinian bishop,) it clearly appears from the^yry^ 
discourses of St. Augustine, refused to baptize infants, 
contrary, as he says, to the then practice of the church. 

We have seen the Novatians continue- in Italy till Paterines. 
the end of the sixth century. In the seventh, churches 126O. ' "" 
holding similar sentiments existed, according to the testi- 
mony of Gibbon, under the title of Paulicians, in the north 
of Italy. In the eighth century, as we are informed by 
Bonizo, bishop of Sutrium, the Paterines arose and be- 
came conspicuous during the pontificate of Stephen II. 

" The catholics of those times baptized by immersion: 
the Paterines, therefore, in all their branches, made no 
complaint of the mode of baptizing ; but when they were 

b Orchard's Hist. For. Bapl. p. 85. — Dr. Miller will, pcrliaps, 
admire Fuller's spirit, but how will he dispose of the fact he states ? 



286 CHURCH HISTORY. 

CHAP, examined, they objected vehemently against the baptism 
^^^- of infants, and condemned it as an error. 

" At different periods, and from various causes, these 
baptists considerably increased. Those of their churches 
where baptism was administered, were known by the 
name of baptismal churches ; and to such churches all 
the Christians in the vicinage flocked for baptism. When 
Christianity spread into the country, the people met for 
worship where they could, but all candidates came up to 
the baptismal church to receive the ordinance. In time 
baptisteries were built in the country, and, like the old 
ones, were resorted to by the neighbouring inhabitants. 
There was a shadow of this among the reformed churches 
of Piedmont. 

" Atto, bishop of Vercilli, complained of these people 
in 946, as other clergy had done before ; but from this 
period, until the thirteenth century, dissidents continued 
to increase and multiply. The wickedness of the clergy 
considerably aided the cause of dissent. There was no 
legal power in Italy, in those times, to put dissenters to 
death. This kingdom, therefore, would very naturally 
become a retreat to those who sufl?ered in other provinces 
on account of religion. Its contiguity to France and 
Spain, which kingdoms abounded with Christians of this 
sort, would naturally aid and strengthen their interests ; 
besides the preaching of Claude, with other reformers, 
added to the number of dissenters. All these were in- 
corporated into the churches of Italy, and were now 
known by the term Paterines ; < a name which came,' 
says Mezeray, ' from the glory they took in suffering 
patiently for the trntlu^ ^ 

<' Among these people, a reformer, or principal minis- 

'^ Iliytory of France, p. 287. 



BAPTISM IN THE TRUE CHUKCH. 287 

ter, appeared, who attained some eminency — Gundul- SECT, 
phus. Having given some persons a portion of spiritual ^^^^' 
instruction, he sent them forth as itinerants, to preach Gundulphus 
the gospel. Some of his followers were arrested in 
Flanders ; and on their examination, they acknowledged 
they were followers of Gundulphus. ' They are charged,' 
says Dr. Allix, ' with abhorring baptism : i. e. the catholic 
baptism.' These disciples said in reply, ' The law and 
discipline we have received of our master, will not ap- 
pear contrary either to the gospel decrees or apostolical 
institutions, if carefully looked into. This discipline 
consists in leaving the world, in bridling carnal concu- 
piscence, in providing a livelihood by the labour of our 
hands, in hurting nobody, and affording charity to all, 
&c. This is the sum of our justification, to which the 
use of baptism can superadd nothing. But if any say 
that some sacrament lies hid in baptism, the force of it 
is taken off by three causes. 1st, Because the repro- 
bate life of ministers can afford no saving remedy to the 
persons baptized. 2ndly, Because whatever sins are 
renounced at the font, are afterwards taken up again in 
life and practice. 3rdly, Because a strange will, a 
strange faith, and strange confession, do not seem to 
belong to a little child, who neither wills nor runs, who 
knoweth nothing of faith, and is altogether ignorant of 
his own good and salvation, in whom there can be no 
desire of regeneration, and from whom no confession of 
faith can be expected.' ^ That these people held views on 
the ordinances similar to the baptists of modern times, is 
allowed by all respectable writers. 

" The Paterines were, in 1040, become very nume- 
rous and conspicuous at Milan, which was their principal 

^Allix's Remarks on the Churches of Piedmont, oh xi. pp. 94,95. 



I 



288 CHURCH HISTORY. 

CHAP, residence : and here they flourished at least two hundrei 
___!Zl!__ years. They had no connection \vith the church, noi 
with the Fathers, considering them as corrupters 
Christianity. 

Paterincs «' Their churches were divided into sixteen compart- 
rous in the mcnts, such as the English baptists would call associa- 
eleventh tions. Each of these was subdivided into parts, which 

century. ^ ' 

would here be called churches or congregations. In 
Milan, there was a street called Pararia, where it is sup- 
posed they met for worship. Their bishops and officers 
were mechanics, weavers, shoemakers, who maintained 
themselves by their industry. One of their principal 
churches was that of Concorezzo, in the ^lilanese; and 
the members of churches, in this association, were more 
than 1500. Durincr the kingdom of the Goths and Lorn- 
bards, the anabaptists, as the catholics called them, had 
their share of churches and baptisteries, during which 
time they held no communion with any hierarchy. After 
the ruin of these kingdoms, laws were issued by the em- 
perors, to deprive dissenters of baptismal churches, and 
to secure them to the catholic clergy. Consequently the 
brethren worshipped in private houses, under different 
names. Each of the houses where they met seemed to 
be occupied by one of the brethren : they were marked 
so as to be known only among themselves, and they 
never met in large companies in persecuting times ; and 
though they differed in some things, yet there was 
a perfect agreement in all those points mentioned 
above. 

" In process of time, they sent colonies into almost 
all the other provinces of Europe, and formed gradually 
a considerable number of religious assemblies, w^ho ad- 
hered to their doctrine. A set of men like to the Pauli- 
cians or Paterines proceeded in vast numbers out of Italy, 



BAPTISM IN THE TRUE CHURCH. 289 

in the following ages, and spread like an inundation SECT, 
through all the European provinces." ^ '^^^^• 



The next distinct evidence that we have of a sect Bruno and 
denying infant baptism, is that arising from the evan- Hus^"^^" 
gelical labours of Bruno and Berengarius, the former a ^- ^- ^^*^^' 
bishop, and the latter a deacon of the church at Angers, 
in France. 

" One proof," says Mr. Crosby,^ " that these men 
were against infant baptism, is from a letter written by 
Deadwinus, bishop of Leige, to Henry I. of France, in 
which are these words : ' There is a report come of France, 
and which goes through all Germany, that these two, 
viz. Bruno and Berengarius, do maintain that the Lord's 
body (the host) is not the body, but a shadow and figure 
of the Lord's body. And they do disannul lawful mar- 
riages ; and as far as in them lies, overthrow the baptism 
of infants.' The other proof produced, is from Guit= 
mund, who wrote against Berengarius, towards the latter 
end of his life. This author, after he had taken notice 
of the aforementioned letter, and the opinions therein 
laid to his charge, says : ' That Berengarius finding that 
those two opinions (of marriage and baptism) would not 
be endured, by the ears even of the worst men that were, 
and that there was no pretence in Scripture to be brought 
for them, betook himself wholly to uphold the other, (viz. 
that against transubstantiation,) in which he seemed to 
have the testimony of the senses on his side, and against 
which none of the holy Fathers had so fully spoken, and 
for which he picked up some reasons, and some places 
of Scripture misunderstood.' (This seems to be agreea- 
ble to the method of the first authors of the present re- 
formation in England and Germany. They set out with 

*-' Orchard's History of Foreign Baptists, p. 139 — 144. 
f History of Baptists, vol. i. preface, p. 42. 
25 



290 CHURCH HISTORY. 

CHAP, a design to rescue both the sacraments from their cor- 



VII. 



. ruptions and abuses, as has been proved ; yet finding 
the common people incapable of receiving so great an 
alteration at once, dropped the business of opposing the 
baptism of children, and bent their chief efforts against 
transubstantiation.) — These were two famous champions 
for the truth, against popish errors and superstitions ; 
especially the latter. And for above a hundred years 
after, all that stood up for the purity of the Christian 
church, were called Berengarians, and so many were his 
followers, that Matthew Paris says, he drew all France, 
Italy, and England to his opinion." s 
Waldenses. The Waldenses derived their name from the Latin 
to 1500. term vallis, corresponding with the English valley. 
They were inhabitants of some of the most beautiful val- 
leys that are enclosed from the rest of the world, where 
" Alps o'er Alps arise." The mountainous regions have 
been the favourite retreat of liberty, both civil and reli- 
gious, in all ages. The children of God delight in God's 
own bulwarks — types as they are of the rock Christ ; 
"Let the inhabitants of the rock sing."s It is only from 
the confessions of their opponents that we have any idea 
how long these vales had been planted with " plants of 
the Lord's right hand planting." They affirm that 
" these heretics" (as the inquisitors call them) " were 
the more dangerous on account of the antiquity of their 
errors, which they derived from the fourth century." In 
all probability, the Novatians, who originated in Rome 
itself, as they found the cities and plains of Italy become 
more and more polluted, retired to those mountain re- 
cesses, where the Lord had provided a retreat for them 
till the time came that they should be slain. I do not 

^ Crosby's Hist. Eng. Bapt. preface, p. 42, 43. 



BAPTISM IN THE TRUE CHURCH. 291 

mean to affirm respecting them that none of them ad- SECT. 
mitted infants to baptism ; though I apprehend the idea ^^^^- 
to be to a great extent an error arising from the misap- 
prehension of the term infant^ which has already been 
discussed. I shall quote from one of their published con- 
fessions of faith, and the reader will then be able to judge 
for himself. The following is the twelfth article of their 
confession of A. D. 1120 : — 

" We consider the sacraments as signs of holy things, Their view 
or as visible emblems of invisible blessings. We regard ° 'ipt^sm. 
it as proper and even necessary that believers use these 
symbols or visible forms when it can be done. Not- 
withstanding which, we maintain that believers may be 
saved without these signs, when they can have neither 
place nor opportunity of observing them. We believe 
that in the ordinance of baptism the water is the visible 
and external sign, which represents to us that which, by 
virtue of God's invisible operation, is within us — namely, 
the renovation of our minds, and the mortification of our 
members, through the faith of our Lord Jesus Christ. 
And by this ordinance we are received into the holy 
congregation of God's people, previously professing and 
declaring our faith and change of life." ^ 

When these devoted Christians were either murdered Dispersed 
or expelled from their peaceful homes, those who es- cunon^^' 
caped wandered through France, Germany, England and throughoat 
Bohemia ; and throughout Europe prepared the ground, A. D. 1460 
and sowed the seed that Wyckliffe, Huss and Jerome nur- ^° 
tured, the last of them with their blood, and which Luther, 
Calvin, Cranmer, and Knox, came to reap. Contempo- 
raneously with them however, in the eleventh and twelfth 
centuries, there existed in Germany a numerous body of 

h Jones's Church History, pp. 47 — 51. Laler confessions arc to 
be found, maintaining infant baptism. 



292 CHURCH HISTORY. 

CHAP. Cathari, "a sort of people," says the Abbot Egbert, 
VII. u very pernicious to the catholic faith," because they 
" maintained their opinions by authority of Scripture." 
, He particularly notices, too, their enormous offence in 
" denying the utility of baptism to infants, ' which,' say 
they, ' through their incapacity, avails nothing to their 
salvation.' " An error, by the way, if it be one, very apt 
to follow the pernicious practice of " maintaining opi- 
nions by the authority of Scripture !" These Cathari 
are represented by the abbot as " insisting that baptism 
ought to be delayed till they come to years of discretion, 
and that even then those only should be baptized who 
make a personal profession of faith, and desire it."' 
" They are increased," says Egbert, " to great multi- 
tudes throughout all countries" — alluding to German}'', 
Flanders, France, Savoy, and Milan. 
P^ter de In the same century Peter de Bruys appeared as ad- 

a'^'d^ 1110 v^^^^^ ^^ ^h^ truth in the south of France. His doctrinal 
sentiments have not been particularly preserved. " All 
we know is," says Mosheim,^ " that he rejected infant 
baptism ; censured with severity the corrupt and licen- 
tious manners of the clergy ; treated the festivals and 
ceremonies of the catholic church with the utmost con- 
tempt ; and held private assemblies, in which he ex- 
plained and circulated his peculiar sentiments." 

'' Peter de Bruys continued his labours during a period 
of twenty years, when he was called to seal his testimony 
with his blood. He was committed to the flames at St. 
Giles, a city of Languedoc, in France, by an enraged 
populace, instigated by the clergy of the catholic church, 
who very justly apprehended their traffic to be in danger 
from this new and intrepid reformer. 

» Sermon against the Cathari. Bib. Put. torn. ii. pp. 99. 106. 
^ Eccl. Hist. cent. xii. part ii. cli. v. 



BAPTISM IN THE TRUE CHURCH. 293 

<' Within five years of Bruy's martyrdom, Henry, of SECT. 
Toulouse, who had been a disciple of his, appeared as a 



reformer. He travelled through different provinces, and Henry of 
exercised his ministerial functions in all places, with the a. d. 1135. 
utmost applause from the people. He declaimed with 
great vehemence and fervour against the vices of the 
clergy, and the superstitions they had introduced into the 
church. Contemporary with Bruys, Henry, and Arnold, 
was that extraordinary man, Bernard, abbot of Clairval, 
in France, whose learning and sanctity rendered him an 
object of general admiration, and whose counsels decided 
the policy of the catholic community. Writing to the 
Count of St. Giles, Bernard thus describes the state of 
affairs : ' How great are the evils which we have heard 
and known to be done by Henry, the heretic, and what 
he is still every day doing in the churches of God ! 
He wanders up and down in your country in sheep- 
clothing, being a ravenous wolf! but, according to the 
hint given by our Lord, we know him by his fruits. 
The churches are without people — the people without 
priests — priests without reverence — and lastly Christians 
without Christ. The life of Christ is denied to infants, 
by refusing them the grace of baptism, nor are they 
suffered to draw near unto salvation, though our Saviour 
tenderly cried out on their behalf, ' Suffer,' &c. O most 
unhappy people !' 

"To recover the strayed flocks, Bernard, with other 
clergy of note, visited those parts of France which were 
most infected with Henry's sentiments. Henry was 
found in the territory of the Earl of St. Giles, and . 

though he fled and remained secreted for some time ; 
yet it is supposed he was afterwards arrested by some 
catholic bishop. What end Henry came to is unknown, 
25-* 



294 CHURCH HISTORY. 

CHAP, though Alllx remarks, it is said he was a martyr at 
^^"- Toulouse.^ 

" From the zeal and assiduity of Gundulphus and Ar- 
nold in Italy, with Berenger, Peter de Bruys, and Henry 
in France ; the followers and disciples of these reformers 
became sufficiently numerous to excite alarm in the 
catholic church, before Waldo, of Lyons, appeared as a 
reformer. They were in different kingdoms known by 
different names, and are supposed at this period to have 
amounted to eight hundred thousand in profession." "" 
Arnold of The celebrated Arnold of Brescia, who in these days 
4'^^D^ n37 carried the spirit of reform (perhaps indeed too violently 
for the meekness of Christian character) to the very 
palace of the pontiff himself, was also " de sacramento 
altaris et baptismo parvulorum, non sane ;" — " unsound 
respecting the sacrament of the altar and infant bap- 
tism."" That is, he denied the popish doctrine of tran- 
substantiation, and the practice of infant baptism. 

i Allix's Albig-. ch. xiv. p. 128. 

«^ Orchard's History of Foreign Baptists, pp. 179 — 182. 

" Dr. Miller thus ventures his dicta in the face of all history. 
The doctor has, perhaps, had a high character for veracity; but there 
are, however, fevi^ bows but may be bent till they break : — 

" / can assure you, my friends, with the utmost candour and 
confidence, after much careful inquiry on the subject, that for more 
than fifteen hundred years after the hirth of Christ, there was not a 
single society of professing Christians on earth, who opposed infant 
baptism on any thing like the grounds which distinguish our mo- 
dern Baptist brethren. It is an undoubted fact{!) that the people 
known in ecclesiastical history under the name of the anabaptists, 
who arose in Germany, in the year 1522, were the very first body 
* of people, in the whole Christian world, who rejected the baptism 

of infants, on the principles now adopted by the antipoedobaptist 
body." — Miller's Infant Baptism, j). 21. — A statement further from 
the truth can scarcely be imagined. It is charitably to be hoped 
that it arises from some unfortunate bias in the Doctor's mind 
while making his 'careful inquiry." 



BAPTISM IN THE TRUE CHURCH. 295 

These bodies existed, or rather attracted the notice of SECT. 

ecclesiastics, five hundred years before the Reformation ; ^l^^- 

and the candid reader will perceive that there is all the Descent of 

evidence that the circumstance of the pen of history JiJ^ ^7a of^ 

beinff almost entirely in the hands of catholics, could f.^^ ^^; 

•^1 1 • I IT ^ ^1 . . . . formation, 

possibly admit, that bodies of Christians practising the 

immersion of believers only, have existed from the period 
when infant baptism was first at all considerably prac- 
tised, (the fourth century,) down to the era of the Refor- 
mation. Certainly in England, as well as Bohemia, 
and other countries, it was the preaching of Waldensian 
teachers that gave rise to the first baptist churches afler 
the time of Austin ; and that among the followers of 
WycklifFe, who were the first fruits of the Waldensian 
seed, that infant baptism was not held in esteem, does 
not admit of a doubt. 

The oldest congregational churches in England, both The true 
baptist and poedobaptist, trace their origin to a period ^^^^^^ ^JJ"^ 
anterior to any of the efforts of Luther or Calvin, of the Re- 
Henry VIII. was wont to burn baptists and papists at 
the same stake; these were not German baptists of 
recent origin, but the descendants of the Lollards or 
Waldenses. There is an original stream of the true 
church, indepepdent of the Reformation, though in later 
times the streams overflow into each other, and inter- 
mingle their waters. That there has been since the 
days of our Saviour, an uninterrupted succession of 
baptists, if not of baptist churches, I have not a moment's 
doubt. The evidence I have adduced is sufficient to 
justify this statement; but further research amid the 
documentary evidence of Europe, may yet throw addi- 
tional light on this point."* 

° The efforts of the Rev. G. H. Orchard, in his History of 
Foreign Baptists, are Ijighly commendable and very satisfactory: 



296 CHURCH HISTORY. 

CHAP. It is then among men who dared to brave the power 
^ of papal despotism in its highest glory, as well as dispel 

the darkness of papal ignorance in its deepest night, that 
correct sentiments, on the subject of baptism, are found 
to prevail ; men of whom the " world was not worthy ;" 
men whose fearless labours have planted, and whose 
blood has nurtured the tree of liberty and of truth; 
whose works have followed them in long and brilliant 
train ; and whose glory shall shine *resplendently in that 
eternal day, when the deeds of the warrior, and the sub- 
tleties of the scholar, shall have faded for ever ! 

they will, I trust, excite further research amidst documents which 
never yet have been examined for the purpose of bringing out the 
truth. 



PREFERENCE OF FORMS TO SPIRITUALITY. 297 



CHAPTER Vlll. 

THE DOCTRINES WHICH INTRODUCED AND 
ACCOMPANIED INFANT BAPTISM. 



SECTION I. 

PREFERENCE OF FORMS TO SPIRITUALITY. 

If it be a true adage that " a man may be known by SECT 
the company he keeps," the case of infant baptism is a ^- 
sad one. Till after the Reformation, it is never found, Doctrines 

, . . . •Ill 1 inseparably 

except, not only m association with, but dependent upon, associated 
doctrines at which every enlightened Christian revolts ; ba^tism^^^^ 
till at length it leads to abominations so vile, that the 
writer could not allude to them more minutely without 
shocking the feelings of every delicate mind ; and yet 
the abominations to which I allude, are but the necessary 
result of benevolence, if the doctrines on which infant 
baptism was originally based are true. 

Poedobaptist writers, when quoting from Origen, Cy- Poedobap- 
prian, and Augustine, find it necessary to observe, auem^pt'ti" 
" With the absurd doctrines of these writers we have separate 

miant bap- 

nothing to do." I am not so sure of this. Suppose it tism from 
should prove that an " absurd doctrine" is the reason trines. 
always given in the writings of the Fathers for any cer- 
tain practice ; would it not justly lead to a suspicion and 
inquiry, to say the least, that the doctrine ivas the basis 



298 CHURCH HISTORY DOCTRINES. 

CHAP, of the practice^ and introduced it? Let us pursue this 
^^J^- reasonable inquiry with respect to the doctrines alivays 
found in direct connection with ihefact of infant baptism. 
Forms pre- First, then, we find the idea, that the administration 
spirhuality. ^^ ^^^ outward ordinance to the infant, is invariably 
attended with immediate and concurrent spiritual bless- 
ings of the highest consequence. This is but one spe- 
cimen of the general departure from the pure spiritual 
philosophy of the Scriptures, which prevailed in the 
earliest ages of the church. The observations of Mr. 
Taylor on this point are admirable : 
Observa- " How much turns often (and it is an observation per- 

Taylor ^ petually offering itself in the perusal of church history,) 
upon an insensible substitution of a technical, for the 
general and genuine sense of an ethical term ! It was 
just by the aid of some of these hardly perceptible sub- 
stitutions that the eminent men w^e have now to do with 
(and Cypria7i not less than any) found the ready means 
of gaining an ajppartnt scriptural tvarranty for prac- 
tices flagrantly contravening the spirit and ^neaning of 
scriptural morality. Thus it is that he reiterates his 
quotations from the Psalms, and the Book of Proverbs, 
in support of that ecclesiastical discipline which the vow 
of celibacy involved, by adducing texts in which the in- 
struction, correction, or reproof recommended by David 
or Solomon is rendered disciplina, in the Latin version 
of the Old Testament, which he used : as thus — " Those 
who refuse instruction shall petish ;" or, as the Latin 
has it — " those shall perish," and under the anger of 
the Lord, who infringe the rules of this artificial disci- 
pline, enjoined for enforcing the system of factitious 
purity. Tertullian, long before, had appropriated this 
term in the same manner. The Greek Church writers 
employ the word philosophy in a sense nearly equiva- 



PREFERENCE OF FORMS TO SPIRITUALITY. 299 

lent I must here remark that, already, the con- SECT. 

stant and inevitable tendency of a system essentially I. 
superstitious, to fix the attention, even of the best men, 
with more solicitude, upon what is extrinsic and sym- 
bolic, than upon what is moral, spiritual, and rational, 
had fully developed itself in Cyprian's time — indeed it is 
the general characteristic of the early (as of later) church 
writers ; and it is the capital article of the contrast which 
so forcibly strikes us in comparing the entire body of 
ancient religious literature with the Scriptures. The 
Apostles, without contemning or forgetting that which is 
exterior, give all their serious cares to that which is sub- 
stantial — to the weighty matters of the soul's condition, 
spiritual and moral. The Fathers, on the contrary, with- 
out contemning, or altogether forgetting, that which is 
substantial, are fretting themselves perpetually, (like 
their modern admirers,) and chafing, about that which 
is subsidiary only, and visible; the form, the institution, 
the discipline, the canon; in a word, the husk of reli- 
gion, fondly thinking that, so long as the rind and shell 
of piety could be preserved without a flaw, there could 
be no doubt of the preservation of the kernel ! Alas ! 
these ill-directed anxieties left the adversary, at his 
leisure, to perforate the shell and to withdraw the kernel, 
almost to the last atom !" "" 

How truly did " the adversary perforate the shell, and Application 
withdraw the last atom of the kernel" of the ordinance erroneous 
of baptism, when this " vain philosophy" of the early P^nciples 
Fathers led them to apply that saying of our Lord, 5. 
" Except a man be born of water and of the Spirit, he 
cannot enter into the kingdom of God," to that holy 
ordinance ! Not one word throughout the whole dis- 

a Ancient Cliristianily, p. IIG, 



300 CHURCH HISTORY DOCTRINES. 

CHAP, course of our Lord to Nicodemus, has the least reference 
^^^^' to baptism, or any other form. He is speaking, first, of 
the influence of the Spirit in regeneration, and then of 
the love of God in the sacrifice of his Son — the essen- 
tials of salvation. The passage plainly means, " of 
water even of the Spirit ;" the former being the figure 
of the purifying influence of the operation of the Divine 
Spirit. I am v^ell aware that baptists even have been 
misled by the early Fathers on this point. Of late, 
however, the incorrectness of this interpretation and 
its formalizing tendency have been more generally 
acknowledged. Certain it is, that the reference is to the 
heavenly state ; for any one can see that men can and 
do enter the visible " kingdom of God" without the 
" Spirit ;" and " God forbid" we should follow the 
Fathers in entertaining the idea that none can enter 
heaven without the " water." 
Application One of the most glaring instances of the vicious 
principfes philosophy which led the Fathers to patronize formal 
to the doc- institutions of men-made virtues, instead of the simple 

trine of . . ' ^ 

perpetual spiritual truths of the New Testament, is the bold and 
virginity, jrealous advocacy, nay, the impious exaltation of the 
virtue of a perpetual virginity. This " forbidding to 
marry," is the favourite doctrine (above all others,) of 
those great patrons of infant baptism, Cyprian and 
Augustine ; indeed, absurd and corrupting as it was, 
this doctrine evidently preceded, as well as accompanied 
. that of infant baptism ; for even Tertullian, who could 
argue so strongly against administering baptism to chil- 
dren, maintained strenuously the monstrous notion wo 
are referring to. 
Egregious " The command, ' Increase and multiply,' " says this 
To^tLuL celebrated Father, " is abolished. Yet, as I think, (con- 
trary to the Gnostic opinion) this command, in the first 



PREFERENCE OF FORMS TO SPIRITUALITY. 301 

instance, and now the removal of it, are from one and SECT, 
the same God ; who then, and in that early seed-time of ^- 
the human race, gave the reins to the marrying princi- 
ple, until the world should be replenished, and until he 
had prepared the elements of a new scheme of discipline. 
But now, in this conclusion of the ages, he restrains what 
once he had let loose, and revokes what he had per- 
mitted. The same reason governs the continuance at 
first, of that which is to prepare for the future. In a 
thousand instances, indulgence is granted to the begin- 
nings of things. So it is that a man plants a wood, and 
allows it to grow, intending, in due time, to use the axe. 
The wood, then, is the old dispensation, which is done 
away by the gospel, in which the axe is laid to the root 
of the tree !" 

Cyprian enters largely upon the glory of the state of And of 
perpetual virginity. After reprehending at length, and y^^'^"* 
on various grounds, costly and meretricious decorations 
of the person — the means and materials of which, says 
the good bishop, were given to mankind by the apostate 
angels — he proceeds to specify and reprove still more 
criminal excesses which had become matter of scandal, 
within and without the church, and had afforded too 
much colour to the calumnies of the heathen : — 

" Listen, then, to him who seeks your true welfare ; 
lest, cast off by the Lord, ye be widows before ye be 
married ; adultresses, not to husbands, but to Christ, 
and, after having been destined to the highest rewards, 
ye undergo the severest punishments. . . For, consider, 
while the hundred-fold produce is that of the martyrs, 
the sixty-fold is yours ; and as they (the martyrs) con- 
temn the body and its delights, so should you. Great 
are the wages which await you, (if faithful;) the high 
reward of virtue, the great recompense to be conferred 

26 



302 CHURCH HISTORY DOCTRINES. 

CHAP, upon chastity. Not only shall your lot and portion (in 
^^^^' the fliture life) be equal to that of the other sex ; but ye 
shall be equal to the angels of God !" ^ 
Cyprian the Can it excite our surprise that a naan, who could thus 
jxpdobaptist §^ directly in face of the Scriptures, in their plain testi- 
^vriie/s. mony to the honourable character, and even divine 
institution, of the marriage state, should blunder as 
egregiously on the institution of baptism ? How fond Dr. 
Miller is of Cyprian ! My psedobaptist readers may ima- 
gine that there is no connection betw^een the sentiments 
of the early Fathers, which could consign their daugh- 
ters to the nunnery, that they might have the rank of 
angels, and their sentiments and practices respecting the 
ordinance of baptism : that connection has, however, 
for their enlightenment, been clearly traced out by the 
author of Ancient Christianity. 
Connection '' There is, I believe, no controversy," says Mr. Tay- 
f^jToneous lo^% " concerning the historical fact, that practices had 
P^.'.u^JP^^® been established, and that notions were prevalent relatinsj 

With bap- _ ' ... 

tism. to the ritual parts of Christianity, in the fourth century, 

of which we can discover scarcely a trace in the apos- 
tolic age. No one pretends to affirm that Chrysostom, 
Ambrose, and Augustine, speak of baptism, and the 
eucharist, precisely as Paul, and Peter, and John, had 
spoken of them. A difference then, in this respect, had 
arisen in the course of three hundred years ; but this dif- 
ference, say the modern advocates of church principles, 
was nothing more than the ripening, or natural ex- 
pansion of certain rudiments, which the Apostles had 
mingled, silently, yet designedly, with the Christian 
institute. Discerning, or thinking that we discern these 
rudiments, even in the apostolic writings, we do well, it 

^ Ancient Christianity, p. 121. 



PREFERENCE OF FORMS TO SPIRITUALITY. 303 

is said, to derive our own notions and practices from the SECT. 
mature, rather than from the crude era of their history. ^- 
If what was done and taught by the Nicene divines, in 
regard to the sacraments, was nothing more than what 
had been foreseen, and intended by the Apostles, our 
part is to consult the Nicene, rather than the apostolic 
writings, on such points. 

" But let it be asked, under whose auspices had this 
gradual expansion of ritual notions and practices been 
effected ? This question is surely a pertinent one, and 
the answer it must receive brings us at once to the 
alleged connection between the ascetic and institute 
(especially the clerical and monastic celibacy) and the 
sacramental doctrine and practice of the Nicene age. 

" This doctrine and this practice were nothing else 
than what men, so placed as were the clergy of the an- 
cient church, would inevitably move toward and adopt. 
That an unmarried clergy, professing and admiring the 
wildest extravagances of the oriental ascetism, should 
have adhered, century after century, to the modesty, 
simplicity, and unobtrusive seriousness, of the apostolic 
sacramental doctrine, would have been a miracle far 
more astounding than any of those to which the church, 
even in St. Dunstan's time, pretended. Every principle 
of human nature forbids such an incongruity, nor is an 
example of the sort presented by history ; — it could not 
have been ; — it is not to be believed ; — it was not the 
fact. The Nicene sacramental doctrine was just such 
as might beseem, and accord with, the ascetic feeling 
and condition of the clerical body. 

" This insensible substitution of the form for tJie sitb- Sacramen- 
stanc^j is so prominently characteristic of the ascetic of the^^'^"^^ 
scheme of life, that I cannot suppose it to be called in ^''^'^^'^^''^'• 
question. But now, %vhat ivas the sacramental doctrine 



304 CHURCH HISTORY — DOCTRINES. 

c 11 A P. of the very same men 1 It was — not a denial of grace, 
^^^^- and of the spiritual realities of the Christian life, but a 
putting forennost, and a talking most of, the rite, as a 
rite. The very men who were accustomed to use the 
words sanctity, and virginity, continence, and celibacy, 
as synonymous terms, or as equivalents, did also con- 
stantly speak of baptism,^ and of the eucharist^ as iiitrin- 
sically holy^ and as conveying holiness ; or, at the best, 
they so held up these rites before the people, as led them 
to pay a superstitious and fatally exclusive regard to the 
ceremony, while moral and spiritual qualities^ or states 
of the hearty ivere lost sight of The very man who 
thinks himself as holy as Gabriel, because a virgin, and 
who reckons so many hours' fasting to be worth a cer- 
tain quantum of expiatory merit, is he who attributes a 
justifying and sanctifying efficacy to baptismal water, 
and believes that the swallowing, or the carrying about 
with him, a consecrated wafer, shall get him admitted 
into heaven. Is there then no oneness of princijole in 
these several notions ? But if the analogy be admitted, 
then, to be consistent, we should either admit the ascetic 
along with the sacramental doctrine, both springing^ as 
they do^frmn the saine principle ; or else, rejecting that 
principle, disallow both of its consequences."*^ 
Connection It is to be presumed that poedobaptist divines, in their 
ascetic recent crusade against nunneries, were not aware that 
doctrines \\^i^\x particular friend Cyprian had so hiojh an opinion 

and prnc- * *' ^ . 

tices with of them. That both the number of these " virgins," 

tism? ^^' (nuns,) were greater, and their moral character vastly 

worse, than at almost any time since, might be proved in 

ten lines, if I dare offend the delicacy of my readers by 

quoting them ; and that the circumstances in which Cy- 

c Ancient Christianity, p. 530—32, 535. 



PREFERENCE OF FORMS TO SPIRITUALITY. 305 

prian was placed, surrounded by virgins, for whom he SECT, 
says "the church had often to weep," on account of ^' 
" the horrid tales which got abroad," rendered him a 
zealous advocate for the baptism of babes, is not at all 
marvellous ; the lives of infants introduced into the 
world in the circumstances alluded to, being peculiarly 
uncertain, and baptism necessary to their salvation, his 
benevolent feelings naturally indicated such a course. It 
is believed that in those evil times, in which the lives of 
certain infants have been cut very short, the monks did 
not fail to make them " children of God and inheritors 
of the kingdom of heaven," by baptism, before they were 
caused to exchange worlds ! ^ 

Much more, and that immediately to the purpose, 
might be adduced respecting the connection of this doc- 
trinal mark of the apostacy (" forbidding to marry,") 
with corrupt notions of the sacraments, but I forbear. 
In the following section I shall notice more particularly 
the leading doctrinal errors relating directly to baptism 
itself^ which clearly rendered infant baptism necessary 
to those by whom they were believed, and evidently laid 
the foundation for its general adoption. 

d The author would regret to have it rendered necessary that 
he should, on a future occasion, enter into further particulars as to 
the moral condition of the church when the practice of infant bap- 
tism is first found to exist. 



26* 



306 CHURCH HISTORY DOCTRINES. 



SECTION II. 

DOCTRINES OF THE NECESSITY AND EFFICACY OF BAPTISM 
TO REGENERATION, AND REMISSION OF ORIGINAL SIN. 

CHAP. The first doctrinal error which very early infected the 
^^^^- Fathers of the Christian church, was that of identifying the 
Doctrine of outward ordinance with the impartation of regenerating 
re ^enera- ^^^^^j instead of permitting it to preserve its Scriptural po- 
tion, sition, of being a sign of grace already possessed. The 
doctrine of the fathers of infant baptism was, that the 
soul was regenerated in the act of baptism. When it 
came to be believed that regeneration could, except in 
very particular cases, (of which infancy was not deemed 
one,) be had only in baptism, it became clearly an act 
alike of duty and benevolence to baptize babes, and in 
cases of danger, at the earliest possible opportunity. 

Basil. " Baptism is the soul regenerated." 

Ambrose. " Who regenerated thee of the water, and 
the Holy Spirit." 

Chrysostom. " Baptism is the cleansing of the sins 
by the Holy Spirit." 

Augustine. "Baptism washes the body, and signifies 
what is done in the soul." 

That the doctrine of the regeneration of the soul by 
baptism, in the case of infants especially, was held by 
all the Fathers from the third century, is too well known 
to admit of a doubt ; and the evidence that these Fathers 
considered baptismal regeneration an undoubted apostolic 
doctrine^ is inconceivably more complete than that they 
considered infant baptism an apostolic tradition. 

The next error in doctrine which facilitated the in- 



REGENERATION AND REMISSION OF SIN, 307 

troduction of infant baptism, was its assumed necessity SECT, 
to the removal of Adam's sin, in which these Fathers ^^- 
supposed infants were implicated. 

The necessity of washing away original sin by bap- Origen's 
tism is thus affirmed by Origen, if indeed this passage ^^J^hing" 
be sjenuine ; " and it is for that reason, because by the ^^^^^ o^igi- 

V 7 • 7 77 -^ nal sin. 

sacrament of baptism the pollution of our birth is taken 
away^ that infants are baptized,^'' The whole passage 
has been already quoted in Chap. VII. Sect. vi. p. 260. 

The same sentiment is distinctly stated by Cyprian, 
(who, it will be remembered, gives us the first certain 
information of the practice of infant baptism ;) — 

" If any thing could be an obstacle to persons against 
their obtaining the grace, the adult, and the grown and 
the elder men, would be rather hindered by their more 
grievous sins. If then the greatest offenders, and they 
that have grievously sinned against God before, have, 
when they afterward come to believe, forgiveness of 
their sins, and no person is kept off from baptism and 
the grace — how much less reason is there to refuse an 
infant, who being newly born, has no sins save that 
being descended from Adam, according to the flesh, he 
from his very birth contracted the contagion of the 
death anciently threatened ! who comes for this reason 
more easily to receive forgiveness of sins, because they 
are not his own but others' sins that are forgiven him." 

Gregory Nazianzen, after he has given his opinion Gregory 
that for children in good health it is better they should ^elmTbap- 
wait till they are three years old, says : *' Yet by reason y^"! need- 
of these sudden assaults of danger, that are by no fants. 
endeavour to be prevented, it is by all means necessary 
that they be secured by the laver [of baptism]." 

The following is a singular specimen of the combina- 
tion of the style of the heathen philosophers with Chris- 



308 CHURCH HISTORY DOCTRINES. 

CHAP, tian theology. Jerome, however, seems to think that 

vnr. the consequences of the neglect of baptism will fall 

Jerome's rather on the parent than on the child, which is a much 

parentage- ^o^® reasonable idea than most of the Fathers entertain. 

sponsibility u j^^id how then is it true, you will say, that the sins 

of the fathers are not imputed to the children, nor those 

of the children to the fathers, but the ' soul that sinneth it 

shall die?' 

" This is said of those who have understanding, of 
such as he was of whom it is written in the gospels, He 
is of age, let him speak for himself; but he that is a 
child and thinks as a child, (till such time as he comes 
at years of discretion, and Pythagoras's letter T do 
bring him to the place where the road parts into two,) 
his good deeds as well as his evil deeds, are imputed to 
his parents. Unless you will think that the children of 
Christians are themselves only under the guilt of the sin, 
if they do not receive baptism ; and that the wickedness 
is not imputed to those also who would not give it them, 
especially at that time when they that were to receive it 
could make no opposition against the receiving it. As 
also, on the other side, (or as also in the kingdom of 
life,) the salvation of infants is the advantage of their 
parents." * 
Doctrine of *' The object of infant baptism in particular, was, in 
respecting ^^^ view," says Dr. Wiggers, in his able work on Au- 
the remis- trustinism and Pelagianism, " to free from the imputation 

sion of on- ... ^ 

ginal sin. of original sin and from the power of the devil, into which 
man came by Adam's sin. According to the church for- 
mulary, children were baptized ' for the remission of sins.' 
Actual sin (peccatum proprium) new-born children could 
not commit. It is, therefore, original sin which they are 

" St. Jerome's Letter to Leta. ^ 



I 



REGENERATION AND REMISSION OF SIN. 309 



forgiven, through baptism, and by which the devil is ex- SECT, 
pelled from them. They are, therefore, blown upon and ^^' 
exorcised, and likewise renounce him. The grace of 
God is imparted to them in baptism in a mysterious 
manner. The exhibition of his doctrine on infant bap- 
tism, is one chief object of Augustine's first piece against 
the Pelagians. ' As children,' says he, « are subject to De Pec. 
no sins of their own life, the hereditary disease in them 
is healed by his grace who makes them well by the laver 
of regeneration.' « Whosoever is carnally born of this 1. 16. 
disobedience of the flesh, this law of sin and death, must 
be spiritually born again, that he may not only be intro- 
duced into the kingdom of God, but also be freed from 
the condemnation of sin. They are, therefore, as truly 
born in the flesh, subject to the sin and death of the first 
man, as they are regenerated in baptism to a connection 
with the righteousness and eternal life of the other man.' 
* By baptism, the chain of guilt (reatus) is broken, by I. 39. 
which the devil held the soul ; and the partition is broken 
down by which he separated man from his Maker.' 

'' In other works, Augustine frequently recurs to his Expulsion 
theory of the object of infant baptism. But it is only his po^^j. ^f 
doctrine of the power of the devil, as dispelled by bap- the devil 
tism, that is more fully developed and presented m them, fants. 
He speaks thus : ' The power of the devil is really exor- De Nupt. et 
cised from infants, and they also renounce it by the 
heart and mouth of those who carry them to baptism, 
since they cannot by their own, by which they, delivered 
from the power of darkness, may be transferred into the 
kingdom of their Lord. Now what is it in them by 
which they are held in the devil's power until delivered 
by Christ's baptism ? what, but sin ? For the devil finds 
nothing else by which he can subject human nature to 
his sway, which the good Author had instituted right. 



310 CHURCH HISTORY DOCTRi:?rES. 

CHAP. But infants have committed no sin of their own in their 
^^^^ life. H^ce there remains original sin, by which they 
are captive under the power of the devil, if they are not 
delivered by the laver of regeneration and the blood of 
Christ, and pass into the kingdom of their redeemer, the 
power of their jailer being frustrated, and ability being 
given them of becoming the children of God, who were 
the children of this world.' " ^ 

According to Augustine, therefore, the doctrine of 
infant baptism has a necessary effect to purify from sin ; 
and upon this he builds his belief, that every child dying 
after baptism, but before the use of reason, and so before 
pollution by wilful sins, must inherit salvation. 



SECTION III. 

DOCTRINE OF TH£ DAMNATION' OF UNBAPTIZED INFANTS. 

Augustine We now arrive at the main doctrine advanced to pro- 
ihe'dam'Jfa- ^^^^ ^^^ spread of infant baptism — the doctrine of the 
tion of ua- eternal damnation of unbaptized infants ; and very effec- 

baptized "^ , . , / 

infants. tual it was to this end : wherever this doctrme was 
received, infant baptism followed as a necessary conse- 
quence. The baptism of babes, and others, at the point 
of death, by pcedobaptist ministers, indicates clearly that 
the doctrine and the practice, having been lawfully joined 
together by Augustine, cannot be divorced. 

b Historical Presentation of Aagustinism and Pelagianisni, from 
the original soarces ; by G. F. Wiggers, D. D., Professor of Theo- 
logy in the University of Rostock. Translated from the German. 
With notes and additions by Rev. Ralph Emmerson, Professor of 
Eccl. Hbt. in the Theological Seminary, Andover, Mass. 



DAMNATION OF UNBAPTIZED INFANTS. 311 

With the exception of Origen, (who believed all men SECT, 
sinned in a previous state of existence,) it is true, indeed, ^^^' 
that the Fathers before Augustine, while they believed Fathers 

, ^. 1 m ^ 1 • ^previous to 

baptism necessary and etiectual to the regeneration of Augustine 
infants, say nothing with respect to their perishing on nlaimain^^^^ 
account of Adam's sin. this doc- 

" Now, as the Fathers before Augustine held to no 
guilt of the Adamitic sin, they could not allow the for- 
giveness of a sin originating from Adam, or original sin, 
as an object of infant baptism, just as, on the same 
ground, they could not admit the condemnation of unbap- 
tized children. They therefore differed from Augustine 
on this latter point also. 

" We cannot here appeal to the old church formula — 
baptism is ' for the remission of sins ' — in order to prove 
original sin the object of infant baptism. It comes from 
that early period when only adults were baptized.^ But 

a " Our author does not tell us exactly when that period was, nor 
does he refer us to any authority for the asssumption that there 
ever was such a period in the Christian church. I cannot help 
thinking", from the uncommonly loose manner in which he has 
spoken on the topic, that he has never made the early history of 
infant baptism a subject of much investigation." — Wiggers on 
Augustinism and Pelagianism,^ translated by Prof. Emerson. 

On this note of Professor Emerson the editor of the Christian 
Review very pungenlly remarks : " We hardly know which most to 
admire, the modesty of the translator, or his logic. Does Dr. Wig- 
gers, who, with the greatest facilities, and with German scholar- 
ship and diligence, has spent his life in examining the original 
documents pertaining to tiie history of the early church, need to be 
instructed by his translator on the whole subject of the origin of 
infant baptism ? What is probably the comparative amount of 
original investigation on the point made by the two men ? Does 
Dr. Wiggers find himself, in this particular, among those who have 
* never made the early history of infant baptism a subject of much 
investigation ?' The names of Neander and Gieseler stand con- 
fessedly at the very head of investigating ecclesiastical historians. 



312 CHURCH HISTORY DOCTRINES. 

CHAP, in every adult actual sins might be presumed; and so 
^^^^^- the formula had its full import. ^^ ^ 
Augustine Augustine professes to believe, in one place, the sal- 
salvation of vation of infants depends on the parents' faith : his allu- 
infants on g-^^^ ^^ ^1^^ ^^g^ ^^ ^^^ widow's son, is an instance at 

the parents ' 

faith. once of the ingenuity and superficiality of this celebrated 

author. 

" On which head men are wont to ask this question 
also, ' What good the sacrament of Christ's baptism 
does to infants V ' whereas, after they have received it, 
they often die before they are able to understand any 
thing of it.' As to which matter it is piously and truly 
believed, that the faith of those by whom the child is 
offered to be consecrated, profits the child ; and this the 
most sound authority of the church does commend, that 
hence every one may judge how profitable his own faith 
will be to himself, when even another person's faith is 
useful for the advantage of those that have as yet none 
of their own ; — for how could the widow's son be holpen 
by his own faith, whereof, being dead, he could have 
none? and yet his mother's faith was useful for his being 
raised to life again." ^ 

To these may be added Munscher, Von Coelln and Baumgarten-Cru- 
sius, holding- a similar rank in the history of early religious doc- 
trines ; and Winer, Hahn, Olshausen, De Wette, Meyer and others, 
in overwhelming numbers, in biblical criticism and antiquities. 
They have all strangely blundered in the same way with Dr. Wig- 
gers. Augusli, in his Christian antiquities, maintains the old 
view. But his rank, as a critical antiquarian, is inferior to that of 
Neander, Gieseler, Rheinwald and others, who are constrained to 
admit that their own practice cannot be supported by the practice 
of the apostolic age. Will any one pretend to call in question the 
fact, that the majority of living German critics — and that majority 
the more learned portion, — agree with Dr. Wiggers in his state- 
ment respecting infant baptism?" — Christ. Rev. vol. v. p. 314. 

b Wiggers's Augustinism and Pelagianism, p. 344, 345. 

c Augustinus de Libro Arbitrio, lib. iii. c. 23. 



DAMNATION OF UNBAPTIZED INFANTS. 313 

In the following passage he denies himself; and inti- SECT, 
mates the parents'' faith to be of no consequence : — ^^^- 

" Let not that disturb you, that some people do not ^^i^^j^^./^^^ 
bring their infants to baptism, with that faith (or pur- passage 
pose) that they may by spiritual grace be regenerated 
to eternal life, but, because they think that they do pro- 
cure or preserve their bodily health by this remedy; for 
the children do not, therefore, fail of being regenerated, 
because they are not brought by the others with that 
intention."*^ 

The following extract affords a striking exhibition of lingular 
the specious sophistry of Augustine : — from the^ 

" As in the case of the thief, who, by necessity, went Pardon of 

' ' -^ "^ ' the thief on 

without baptism corporeally, salvatioa was obtained, be- the cross, 
cause he was spiritually a partaker of it by his godly 
desire ; so when that (baptism) is had, salvation is like- 
wise obtained, though the party go without that (faith) 
which the thief had." — 

Because the faith of the dying thief was advantageous 
to him without baptism, since baptism was impossible ; 
so the baptism of an infant without faith is advantageous 
to him because faith is impossible ! — Because it may save 
one man from starving, to have food without a dish, it 
may save another man to have the dish without the food ! 
St. Augustine thou art worthy of thy fame ! 

While, however, the Fathers of the fourth century dif- Ambrose is 
fered respecting the exact condition of infants dying un- !^^Q^J^^"^j|g 
baptized; they generally agreed that they missed o/Tateofin- 
heaven. Augustine frequently asserts this doctrine. 

Ambrose, in stating his sentiments, appears scarcely to 
dare to consign a person to eternal woe who is " hindered 
by unavoidable accident ;" but feels it is " not clear," and 

<* Augustini Epistola ad Bonifaciem Episcopum, Epist. xxiii. 
27 



314 CHURCH HISTORY DOCTRINES. 

CHAP, seems to have little hope of his reaching heaven, what- 
^^^^- ever his character may be ; — " ' For unless any one be 
born acrain of water and of the Holy Spirit, he cannot 
enter into the kingdom of God.' — You see he excepts 
no person, not an infant, not one that is hindered by an 
unavoidable accident ; but, suppose that such have that 
freedom from punishment, which is not clear, yet I 
question whether they shall have the honour of the 
kingdom." ^ 

Another of the Fathers, after lamenting the irregu- 
larity of many ministers baptizing at other times besides 
Easter, with its pentecost, adds : — 

'^ As, therefore, I affirm that the respect due to the 

feast of Easter ought by no means to be diminished ; so 

my meaning is, that, as for infants, who by reason of 

their age are not yet able to speak, and others that are, 

in any case of necessity, they ought to be received, with 

all respect possible, lest it turn to the perdition of our 

own souls, if we deny the water of salvation to every 

one that stands in need; and they departing this life 

do lose their kingdom and their life."^ 

St. Ausus- St. Augustine at length comes out boldly with his hor- 

affi^rms\1!e ^'^^^^ doctrine. In a letter to St. Jerome he says,^ ' Who- 

damnation ever should affirm that infants which die without par- 

Ofunbap- , . ^ ^ - i n i • ^ ^ • rtx ■ 

tized in- takmg ol this sacrament shall be quickened in Christ, 

fonts. ^vould both go against the Apostle's preaching, and also 

would condemn the whole church (universam ecclesiam.) 

I do not say that infants dying without the 

baptism of Christ will be punished with so great pain, so 
that it were better for them not to have been born ; since 
our Lord spoke this, not of all sinners, but of the most 

f Ambrosius lib. ii. de Abraham Patriarch c. 11. 

e Siricii Episcopi Decrelales. Epistola Prima. Cap. ii. 

^ Epist. 28. 



DAMNATION OF UNBAPTIZED INFANTS. 815 

profligate and impious ones.' ' Our Lord will SECT. 

come to judge the quick and the dead ; and he will make '^• 
two sides, the right and the left.' To those- on the left 
hand he will say, Depart into everlasting fire, &c. To 
those on the right. Come, and receive the kingdom, &c. 
He calls one the kingdom ; the other condemnation with 
the devil. There is no middle place left, where you can 
put infants.' Thus I have explained to you what is the 
kingdom^ and what everlasting fire; so that when you 
confess the infant will not be in the kingdom^ you must 
acknowledge he will be in everlasting fire, '^'^ 

" This inference is of such a kind," observes Dr. observa- 
Wiggers in his Treatise already referred to, " that every ^^^t?.^ 
other part of his whole system ought to have been given icp^ 
simply to avoid a consequence so strikingly severe, and 
so injurious to the justice of God. But Augustine was, 
on the one hand, far too obstinate to renounce his posi- 
tion of the absolute necessity of baptism to salvation, and 
on the other, far too consistent to deny any conclusion 
which necessarily flowed from that position. For exam- 
ple, he says: 'We may justly conclude, that infants dying 
without baptism, will be in the mildest punishment (in 
mitissima damnatione ;) and they will be punished more 
lightly (tolerabilius) than those who have committed sins 
of their own.' Still, he says, in opposition to the eternal 
life of the Pelagians : ' There is no middle place, so that 
he who is not with Christ, must be with the devil.' He 
says : ' As nothing else is done for children in baptism, 
but their being incorporated into the church, that is, con- 
nected with the body and members of Christ, it follows, 
that when this is not done for them, they belong to per- 
dition. If the child,' he further says, ' is not delivered 

» Epist. 77. ad Hugonem dc Sancto Vic(ore, 



316 CHURCH HISTORY DOCTRINES. 

CHAP, from the power of the devil, but remains under it, why 

^iil- dost thou wonder, O Julian, that he, who is not allowed 

to enter the kingdom of God, should be with the devil in 

eternal lire ?"'^ 

Infants bap- Here is the grand support, both of infant baptism and 

Ihey ^rt'^ of sprinkling. If the sins of the adult cannot be pardoned 

bom. without baptism, he must be baptized in some way ; and 

if children go to " eternal fire," if they die unbaptized, 

they should certainly be baptized as soon as they are 

born, or even before, if necessary, as is very consistently 

maintained by the Roman catholic doctors.^ 

Quotations from the Fathers, on this point, might 
be multiplied to any extent; but those already presented 
are amply sufficient to prove, that as soon as infant bap- 
tism appears on the page of history, it is manifestly 
grounded on the presumed regenerating effect of the 
ordinance itself, and subsequently urged on the necessity 
of baptism to prevent the eternal damnation of infants 
on account of Adam's sin. The former sentiment is 

t Wiggers' Augustinisra and Pelaganism, p. 73, 74. 

1 *• Les enfans etant des sujets capable de recevoir le bapteme, il 
s'ensuit qu'on doit les baptiser, dans le cas de necessite, aussitot 
qu'ils laissent paraitre quelque partie du corps sur laquelle on peut 
appliquer Peau physiquement ; mais non auparavant, et quand ils 
demeurent entierement caches dans le sien de leurs mdres. C'est 
le sentiment commun. II y a cependant des theologiens qu croient 
qu'il n'est pas necessaire qu'un enfant paraisse, et qu'il suffit 
qu'on puisse faire parvenir Peau jusqu'a lui par le moyen de quelque 
instrument; et c'est Tavis de la Sarbonne et la pratique de PHotel 
Dieu de Paris, dit I'auteur de la *Conduitc des Ames dans la Voie 
du Salut,' imprimee a Paris, 1653, p. 3 et 4 En ne doit bap- 
tiser des monstres qui n'ont point de figure humaine. Quand on 
doubte sMls sont hommes, il faut les baptiser avec cette condition; 
* Si tu es homo ego te bapliso,* " &:,c. — Bihliotheque Sacree, ou Die- 
tionnaire Universelle^ &,c. Par les Rev. Peres Richard et Giraud, 
Dominicicns. Paris, 1822. Tom. xiv. p. 39. 



CIRCUMCISION. 317 

perpetuated not only in the Greek and Roman churches, SECT, 
but even in the reformed church of England ; and that ^^J- 
in a manner which has extremely embarrassed the 
evangelical clergy comprised within her pale. 

Another doctrine by which infant baptism was sus- 
tained and propagated, was that of the connection be- 
tween the Christian church and the Judaic economy, and 
the assertion that baptism came in the place of circum- 
cision. This invention of Cyprian and Augustine is still 
the stronghold of this error, the introduction of which 
was speedily followed by the national establishment of 
Christianity ; exhibiting infant baptism as the fruit of 
these Judaizing doctrines, and as the seed of national es- 
tablishments, and of popery. This doctrine has been 
fully refuted in Chap. V. sect. i. 



27* 



318 CHURCH HISTORY. 



CHAPTER IX. 

CEREMONIES ASSOCIATED WITH INFANT BAP- 
TISM.— INFANT COMMUNION. 



SECTION I. 

CEREMONIES USED IN THE BAPTISMAL SERVICE OF 
THE ANCIENT CHURCH. 



CHAP. Presbyterians and congregationalists are acciis- 
^^- tomed to use a form in baptizing infants : is it an unrea- 



Forms for sonable or impertinent question to ask, where did that 
adults used form come from ? and when is it first to be traced out in 
for infants, ecclesiastical history ? Can any of them trace it fur- 
ther back than the " form of administration of John 
Calvin ?" What an overwhelming fact is it that till 
the time of Calvin no form for the baptism, of infants 
had ever been devised. Some of my readers will be 
incredulous : " How then," they will ask, " were infants 
baptized for many centuries?" With tlte forms used by 
the ancient church for adult believers ! 

In the next chapter, the entire contrast between the 
baptism of the Reformers and that of the Fathers will 
be clearly exhibited. This point is only noticed at 
present to account for my giving as the ceremonies 
associated with infant baptism, identically those which 
are used in the baptism of adults — there was no separate 
formula in the ancient church. 



BAPTISMAL CEREMONIES. 319 

An account of the administration of baptism in the SECT. 
Greek church, on the authority of Dr. King, though ^- 
greatly abridged, will give the reader some idea of an- 
cient infant baptism. 

" On the eighth day [after its birth] the child should Greek 

regularly be carried to church to receive its name. On prepara-^ 

the fortieth, the mother should attend the church to bej^^^^.^^ 
' , ^ baptism. 

purified and carry the child again to be presented. 
After this follows another service, that of making him a 
catechumen ; but for this no time is prescribed ; since 
it may be supposed to have depended on the progress 
the party made in the knowledge of the Christian doc- 
trines in order to qualify himself for it. This ceremony 
consists chiefly in exorcising and renouncing the evil 
spirit, as it was imagined in the times when the service 
was composed, that every person was possessed by un- 
clean spirits till he was regenerated by baptism. . . . 
Next in order comes baptism properly so called, in which 
the Greek church uniformly practises trine immersion, 
undoubtedly the most primitive manner f which was first 
changed for one immersion in Spain, in opposition to the 
Arians established there." ^ 

Initiating a Catechumen. 
The priest then turns the catechumen^ to the west, Initiating 
and saith ; " Dost thou renounce the devil and all his men. 
works, all his angels, and all his service, and his 
pomps ?" 

» Very ancient — more so than infant baptism ; and yet not 
apostolic. 

^ Rites and Ceremonies of the Greek Church in Russia, by Dr. 
J. G. King, Fellow of the Royal and Antiquarian Societies, and 
Chaplain to the British Factory at St. Petersburg. London, 1772. 

<^ The babe is always regarded and treated as a catechumen, his 
sponsor answering for him. 



320 CHURCH HISTORY. 

CHAP. The catechumen then answereth, or his sponsor if it 
^^- be a jpagan or a child^ and saith : " I do renounce." 

[Question asked and answered three times.] 

Priest. Hast thou renounced the devil ? 

Catechumen. I have renounced. 

Priest. " Blow and spit upon him" — which he does ; 
and the priest then turns him to the east, holding his 
hands down, and saith to him : " art thou joined to 
Christ ?" 

Catech. I am joined. 

Priest. Hast thou been joined unto Christ ? 

Catech. I have been joined. 

Priest. Dost thou believe in him ? 

Catech. I believe in him as the living God : [and 
then repeats the creed.] 

Priest. Hast thou been joined unto Christ ? 

Catech. I have been joined. 

Priest. Worship him. 

Catech. [Bowing] I worship the Father, &c. 

Concludes with the blessing and prayer. 

. ' Office of Baptism. 

Office of After various prayers, &c. the priest saith : " Be pre- 

aptism. ^QXii^ therefore, O merciful King, and by the coming of 
the Holy Ghost, sanctify this water," &c. Then he dips 
his finger in the water and signs it three times, and 
blows upon it, saying : " Let every adverse power be 
confounded under the sign of the cross." The priest 
then blows thrice into the vessel of oil, and signs it thrice 
with the sign of the cross. 

After prayer — 

The priest sings hallelujah ! thrice with the people, 
and pours the oil on the top of the water, making three 
crosses with it. 



BAPTISMAL CEREMONIES. 321 

The person to be baptized is then presented; the SECT, 
priest takes some of the oil with two fingers and makes 
the sign of the cross on his forehead, on his breast, and 
betwixt his shoulders, and on his ears, hands and feet. 

After the whole body is thus anointed, the priest bap- 
tizes him, holding him upright, and bowing his face to- 
wards the east. " In the name of the Father, Amen^ 
[first immersion,] and of the Son, Amen, [second immer- 
sion,] and of the Holy Ghost, Amen, [third immersion,] 
now and for ever, even unto ages of ages." 

The priest having wiped his hands, and with the 
people sang Psalm xxxii. — 

Puts on the baptized person's garments saying — 

" N. The servant of God is clothed with the garment 
of righteousness," &c. 

Confirmation immediately after Baptism. 

" As soon as baptism was performed, the subjects of it Confirma- 
were immediately brought to the bishop, if he was pre- ^^^^' 
sent, to receive his benediction with prayer for the 
descent of the Holy Ghost upon them. With this 
prayer was joined imposition of hands, and usually also 
a second unction called Chrism, and the sign of the 
Cross, the seal of the Lord. The rite is more frequently 
mentioned in the ancient writers by one or the other of 
the above names, than by that of confirwjation. 

" If the bishop were present, confirmation always 
immediately followed baptism. So says Tertullian : 
'As soon as they came out of the water, they were 
anointed with the oil of consecration, and then received 
imposition of hands, inviting down the Holy Spirit by 
that benediction.' To the same effect Cyril of Jeru- 
salem, the Apostolic Constitutions, Ambrose, Optatus, 



322 CHURCH HISTORY. 

CHAP, and other writers. It was accordingly administered to 
^^' infants as well as adults — which is clear from various 
passages of ancient writers, as well as from the custom 
which prevailed for several centuries in the church, of 
giving the eucharist to infants — the participation of 
which by the ordinary rules of the church was always 
to be preceded by confirmation." ^ 
Sponsors. The subject of sponsors answering in the name of the 
child requires a little more attention. " Two things, 
indeed, were anciently required of sponsors," says Mr. 
Bingham, " as their proper duty. 1. To answer in their 
names [that is, of the infants] to all the interrogatories 
of baptism. If any one thinks these promises related 
only to what the sponsors promised for themselves, and 
not in the name of the child, he may be informed more 
clearly from others [than Tertullian ;] — Gennadius tells 
us these promises for infants, and such as were incapa- 
ble of learning, were made after the usual manner of 
interrogatories in baptism. St. Augustine,^ more particu- 
larly acquaints us with the form then used, which was, 
« Doth this child believe in God 1 Doth he turn to God ]' 
which is the same as renouncing the devil and making a 
covenant with Christ. And he professes he would not 
admit any child to baptism whose sponsor he had reason 
to believe did not make these promises and responses 
sincerely for him. Of the form and practice, then, there 
is no doubt ; only it seemed a great difficulty to Bishop 
I Boniface, and, as such, he proposed it to St. Augustine, 

' How it could be said, -with truth, that a child believed, or 
renounced the devil, or turned to God, who had no 
thought or apprehension of those things, or of any yet 

^ Henry's Compendium of Christian Antiquities, p. 130. — This is 
a valuable abridgment of Mr. Bingham's larger work. 
^ Aug. Epist. xxiii. ad Bonifac. 



INFANT COMMUNION. 323 

secret and unknown to us. . . . Since no one, there- SECT, 
fore, would promise either for his future morals or his I^- 
' present thoughts, how is it, that when parents, as spon- 
sors, present their children in baptism, they answer and 
say, the children do those things which that age does not 
so much as think of?' To this Augustine answers, ' That 
the child is only said to believe, because he receives the 
sacrament of faith and conversion, which entitles him to 
the name of a believer : for the sacraments, because of 
the resemblance betw^een them, and the things represented 
by them, do carry the name of the things represented. 
. . . And upon this account, when it is answered that 
an infant believes, who has not yet any knowledge or 
habit of faith, the meaning of the answer is, that he has 
faith because of the sacrament of faith, and is converted 
to God because of the sacrament of conversion ; for 
these answers appertain to the celebration of the sacra- 
ments.' " ^ 



SECTION II. 



INFANT COMMUNION. 

Such are the follies which have been introduced in The ordi- 
lieu of the gloriously simple ordinance of baptism, as never sepa- 
instituted by our Lord and practised by his Apostles. It ["^^^^ m the 
will be observed, however, that whatever childish addi- by the 
tions the ancients made to baptism, thei/ never sepa7'ated {^^p^^^Qj-s, 
it from the LorcVs supper. Of this I shall adduce the 
most abundant proof. For ten centuries the idea of 
withholding one sacrament from those who had par- 
taken of the other, even in the case of infants, had cer- 

^ Bingham's Antiquities of the Christian Church, vol. iii. p. 241. 



324 CHURCH HISTORY. 

CHAP, tainly never been conceived. This was reserved for the 
^^- most corrupt age of the Church of Rome, when the doc- 



Double cor- trine of transubstantiation was " come to the full ;" so 
the re^ ° ^^^^ ^^^ Reforiners have followed the corruptio7is of the 
formers. ancient church in giving baptism to infants^ and the cor^ 
ruptions of modem Romanism inicithholding from tliem 
the Ltord^s supper — and then in the adoption of this com- 
pound of error, (with the facts of history staring us in the 
face,) they ask baptists to follow them, and are far from 
pleased at our obstinate refusal. No, brethren ! " Whom 
God hath joined together let no man put asunder." When 
pcedobaptists give their children both ordinances, they 
will be consistent ; but while they withhold the Lord's 
supper from their children, let them not complain of 
otlwrs withholding baptism. The fact that wherever in 
the Scriptures, or in the ancient church, baptism is found, 
there the other ordinance is found in connection with it, 
is, in itself, enough to overthrow all the arguments for 
the practice of infant baptism, when used by those who 
do not practise infant communion. Whatever arguments 
will sustain the one, will be equally available for the 
other. It is astonishing that Dr. W' oods, and other pro- 
fessors of ecclesiastical history, even in their lectures 
to their students, do not bring forward this important 
fact and fairly meet it. Church of England waiters are 
much more candid and fearless. Mr. Bingham, the Pre- 
bendary of Chichester, in his valuable work on Christian 
Antiquities, has brought forward evidence which places 
this matter beyond a doubt. 

* Dr. Miller, indeed, has done his best; but in vain. Dr. Woods 
has quoted the testimony of Cyprian and other Fathers, in favour 
of infant baptism, and has added several pages of comment^ but 
could not make room for this important /<:/c^ 

^ Zornius also has collected a mass of evidence, to which the 
curious in ecclesiastical antiquities are referred. 



INFANT COMMUNION. 325 

"Nor was this [confirmation after baptism] only true SECT, 
with respect to adult persons," says Mr. Bingham,^ " but I^- 
also with respect to infants, who were anciently con- Testimony 
firmed by imposition of hands and the holy chrism, or Bingham. 
unction, as soon as they were baptized ; which will, per- 
haps, seem a paradox to many who look no further than 
to the practice of later ages : but it may be undeniably 
learned in two ways ; first, from the plain testimonies of 
the ancients declaring it so to be ; and, secondly, from 
that hnoion custom and usage of the churchy in giving 
the eiicharist to infants^ which ordinarily pre-supposes 
their confirmation.'^ 

As to the testimony of the ancients, nothing can be Gennadius. 
plainer than that of Gennadius: — "If they be infants 
that are baptized, let those that present them for baptism 
answer for- them according to the common way of bap- 
tizing, and then let them be confirmed by imposition of 
hands and chrism, and so be admitted to partake of the 
eucharist." *^ 

One of the canons of the Greek church directs, " that Greek 
a presbyter may not consign infants in the presence of^ ^^^^* 
the bishop, except he be particularly appointed by the 
bishop to do it." ^ 

Pope Gregory, both in his Sacramentarum and his Pope 
Epistles,^ and subsequently all the writers in the eighth ^^^^^' 
and ninth centuries, notice the same facts. Alcuin, who 
wrote about offices of the church in the time of Charles 
the Great, says : " After an infant is baptized, he is to 
be clothed and brought to the bishop, if he be present, 

b Bingham's Antiquities of the Christian Church, Book XII. 
ch. i. vol. iii. p. 288. 

c Gennad. de Dogmat. Eccles. cap. Iii. 
d Martin Bracarensis, Collect. Oanon, cap. iii. 
« Gregor. lib. iii. ep. 9. Bib. Patr. 
28 



826 CHURCH HISTORY. 

CHAP, who is to confirm him with chrism, and give him the 
^^- communion ; and if the bishop be not present, the pres- 
byter shall communicate him." ^ 
Baluzius. Baluzius refers to two ancient manuscript Pontificals 

of the ninth century, where this order for confirming 
Jesse, infants is continued ;^ and to an epistle of Jesse, bishop 

Amiens. of Amiens, where the bishop is directed, after the bap- 
tism of the infant, " to confirm him and communicate 
him with the body and blood of Christ."^ 
Cyprian. Cyprian also refers to it as a common practice. Speak- 

ing of little children taken in their parents' arms, when 
they went to participate in the pagan sacrifices, he repre- 
sents them as saying, " Neither did we leave the bread 
and cup of the Lord to run of our own accord to the 
profaned contagions." ' In another place he relates the 
following ridiculous story ; to make those that had re- 
volted to idolatry in the late persecution at Carthage 
sensible of their guilt and of God's wrath; and that 
they ought not without due confession and penitence 
approach the holy table. ^ 
His ridicu- " I'll tell you what happened in my own presence. The 
on"the^sub- Parents of a certain little girl, running out of town in a 
ject of frifrht, had almost forgot to take any care of the child, 

infant com- ^ ' . . 

munion. whom they left in the keeping of a nurse. The nurse 
had carried her to the magistrates ; they, because she 
was too little to eat flesh, gave her to eat, before the 
idols, some of the bread mixed with wine, which had 
been left of the sacrifice of those wretches. Since that 
time her mother took her home; but she was no more 

TAlcuin de Offic. lora. x. p, 259. 

& Baluz. not. in Regino, lib. i. c. 69. 

h Jesse Ambianenus Ep. de Ordini Bapt. ibid. 

' Cypr. de Lapsis, p. 125. 

k Lib. de Lapsis, circa, medium. 



INFANT COMMUNION. 827 

capable of declaring and telling the crime committed SECT, 
than she had been before of understandin^r or hindering ^'^• 
it. So it happened that once when I was administering, 
her mother, ignorant of what had been done, brought 
her along with her. But the girl, being among the 
saints, could not with any quietness hear the prayers 
said ; but sometimes fell into w^eeping, and sometimes into 
convulsions, with the uneasiness of her mind ; and her 
ignorant soul, as under a rack, declared by such tokens 
as it could, the conscience of the fact in those tender 
years. And when the service was ended, and the 
deacon went to give the cup to those that were present, 
and the others received it, and her turn came, the girl 
by a divine instinct, turned away her face, shut her 
mouth, and refused the cup ; but yet the deacon per- 
sisted, and put mto her mouthy though she refused it^ 
some of the sacrament of the cup : then followed 
retchings and vomitings ; the eucharist could not stay 
in her polluted mouth and body ; the drink consecrated 
in our Lord's blood burst out again from her defiled 
bowels ! Such is the power, such the majesty of our 
Lord ! the secrets of darkness were discovered by his 
light ! even unknown sins could not deceive the priest 
of God ! This happened in the case of an infant, who 
was by reason of her age, incapable of declaring the 
crime which another had acted upon her." ^ 

^ The reader cannot well fail to observe a striking^ resemblance 
between this ancient advocate of infant baptism, and his successor 
the Professor at Princeton — the extent to which they venture to 
test the confidence of their respective charges in their veracity. 
How enviable the state of those "quiet people," as Augustine culls 
them, who can believe without a faltering doubt the assurances of 
St. Cyprian and Dr. Miller 1 



328 CHURCH HISTORY. 

C II A P. The author of the Apostolical Constitutions, in his 
IX- invitation to communion, bids mothers bring their chil- 



Apostulical dren with them ; and describing the order of the service, 

constitu- gg^yg . u pipst let the bishops receive, then the presbyters, 

&c. ; among the women, the deaconesses, virgins and 

widows ; after that the children, and then all the people 

in order." ^ 

Augustine Augustine not only refers to the practice in Cyprian's 

the ^mmnu- ^™^' but also intimates pretty clearly, that partaking of 

niontobe the eucharist was necessarv for infants, in order to 

needful for . it^. 

infants. obtam eternal life ; restmg upon the declaration of our 
Saviour, " except ye eat the flesh of the Son of man, and 
drink his blood, ye have no life in you."° " And dare any 
one be so bold as to say," is the comment of Augustine, 
" that this sentence does not appertain to little children, 
or that they can have life without partaking of this 
body and this blood ?" p He reiterates this sentiment in 
his controversy with the Pelagians, as well as other 
writings. Pope Innocent, his contemporary, appears to 
have concurred in this sentiment, for he pleads in his 
Epistles to Augustine, for the necessity of baptizing 
infants, from the necessity of their eating the flesh and 
drinking the blood of the Son of Man."^ 

This practice continued in the church for many ages. 
In Gregory's Sacramentarum,'" there is an order " that 
infants should be allowed to suck the breast before the 
holy communion, if necessity so required." The old 
Ordo Romanus of the ninth century directs ; " That 
infants after they are baptized, should not eat any food, 

° Const, lib. viii. cap. 12. 

° Zornii Historia Eucharistioe Infantium, cap. vii. p. 88. 

p Aug", de Peccator. Merit, lib. i. cap. 20. 

a Innoc. Epist. 93, inter Epist. Auguslin. 

^ Grcgor. Sacr. in Oflic. Sabbat. Sanct. 



INFANT COMMUNION. 329 

nor suck the breast, without great necessity, till they SECT, 
had communicated in the sacrament of the body of ^^- 
Christ." 

Salmasius observes, that "It was the invariable prac- Salmasius. 
tice to give the catechumens the eucharist immediately 
after they were baptized. Afterwards the opinion pre- 
vailed that no one could be saved unless he were 
baptized, so the custom of baptizing infants was intro- 
duced. And because to adult catechumens, as soon as 
they were baptized, no space of time intervening, the 
eucharist was given, so after poedobaptism was intro- 
duced, this was also done in the case of infants." ^ 

Bossuet affirms, " The church has always believed, Bossuet. 
and still believes, that infants are capable of receiving 
the eucharist as well as baptism, and finds no more oh- 
stacle to their communion in the words of St. Paul, ' Let ~ 
a man examine himself and so let him eat ;' than she 
finds to their baptism in these words of our Lord^ ' Teach 
and baptize* But as she knew the eucharist could not 
be absolutely necessary to their salvation, after they had 
received the full remission of sins in baptism, she be- 
lieved it was a matter of discipline to give or not give 
the communion in this age ; thus it is that during the 
first eleven or twelve centuries she, for good reasons, 
gave it ; and for other reasons, equally good, has since 
then ceased to give it." ^ 

It forms an interesting, though minute point of investi- 
gation, for the ecclesiastical historian, to ascertain with 
certainty the precise circumstances which led, in the 
Romish church, to the withholding of the eucharist from 

« Salmasius (a learned Catholic writer) in libro de Transubstan- 
I lione, contra H. Grotium, p. 495. 

* Bossueti Traite de Communion sous les deux Especes, part i. 
ip.8. 

28* 



330 CHURCH HISTORY. 

CHAP, infants. There appears to me, however, little room to 
^^- doubt, that when the elements came to be regarded as 
the real body of Christ, great difficulty occurred, because 
the babes would sometimes spit out the sop, (for the 
bread was sopped in the wine,) to the great consternation 
of devout believers in transubstantiation. To obviate 
this the bread was taken away from the infant, and the 
priest dipped his finger in the cup and put it in the babe's 
mouth, (as is the practice in the Greek church to this 
day.) But when the cup came to be taken from the 
laity, in the Romish church, then the babes were de- 
prived of the Lord's supper. Will my esteemed friends 
excuse my asking whether sprinkling a few drops in 
the face of a babe, is more like New Testament bap- 
tism, than the putting the wine-imbued finger of the 
priest in the child's mouth, is like the New Testament 
administration of the Lord's supper ? 
Infant When the council of Trent abrogated the practice 

n^on^bro- entirely, it gave the protestants of that day an admirable 
gated by the opportunity to attack the favourite principle of the catho- 
Trent. lics, " That the true church never changed." In fact the 
abandoning this practice is as fatal to the great principle 
of popery, the infallibility of the church, as the existence 
of the practice from the third to the twelfth century is to 
protestant infant baptism. There cannot be a particle 
of evidence produced that for more than one thousand 
years the two ordinances were ever separated ; and the 
responsibility which rests upon those who continue to 
separate that which God has joined together, and thus 
to assume the position of legislators instead of obedient 
subjects of Zion's King, is such as should make the 
violators of the order of Christ's house seriously reflect, 
and cheerfully return to the good old way. 



APOSTOLIC BAPTISM. 331 



CHAPTER X. 

THREE BAPTISMS.— BAPTISM OF THE APOSTLES, OF 
THE FATHERS, AND OF THE REFORMERS. 



SECTION I. 

APOSTOLIC BAPTISM. 

In preceding chapters it has been clearly proved that SECT, 
infant baptism has neither the command of Christ, the 
practice of the Apostles, nor the sanction of the ancient Repentance 

, , , . , ^ . and faith 

church, durmg the two first centuries. essentials of 

It is not, however, necessary here to enter into a^P^^^^®^^ 
description of apostolic baptism : it has already been 
substantiated, beyond any possibility of doubt, by the 
testimony of Evangelists, Apostles, Fathers, and modern 
poedobaptist divines, that apostolic baptism required 
repentance, and faith, and desire for baptism, in the 
person baptized^ (not in his proxy,) and that baptism 
was designed to indicate the participation of the indi- 
vidual baptized in the glorious privileges purchased by 
the death, and secured by the resurrection, of Jesus 
Christ ; even the remission of his sins — the regenera- 
tion of his soul — and his ingrafting by faith into the 
body of Christ. 

Those who have attentively perused the preceding 
pages, cannot fail to have formed some general idea of 
baptism as practised by the Fathers of the third and 



332 CHURCH HISTORY. 

CHAP, following centuries. It is desirable, however, in order 

^- that the reader may perceive the entire contrast between 

their baptism and that of the Apostles on the one hand, 

and that of the Reformers on the other, that the subject 

should be presented collectively and distinctly. 

In this chapter I shall make it manifest that infant 
baptism, as now practised in the reformed churches, the 
episcopal churches of England and America excepted, 
is a species of baptism utterly unknoivn to tlie world till 
the time of John Calvin^ and as distinct from the 
baptism of the Fathers as theirs was from that of the 
Apostles. 



SECTION II. 

BAPTISM OF THE FATHERS. 

Ancient The formula of the Greek church, as to its baptismal 

service, has already been inserted in a preceding chapter. 

If the reader refers to that ritual, he will find that he has 

before him the baptismal service of the ancient church, 

as used both in the case of adults and infants, with 

a few additional superstitious forms, introduced at a 

later period. 

Baptism as That the light in which the ancient church viewed the 

the writings ^^^^'^^^^^ ^^ baptism may be still more evident, I will 

of the give a few quotations from the Fathers, in addition to 

those already presented in the preceding chapters. 

Basil : — " Baptism is the setting free of the captive ; 
the death of sin ; the soul of regeneration ; an indelible 
stamp ; the way to heaven ; the grace of adoption." * 

a Basil, in Sanct. Baptism. 



BAPTISM OF THE FATHERS. 333 

Ambrose : — " What else do we daily teach respecting SECT. 

this sacrament, but that in it sins are drowned and error . — 

destroyed." ^ Again : " Who regenerated thee of the 
water and the Holy Spirit, remitted your sins, and 
anointed you to eternal life." Once more : " Since in 
baptism there is the similitude of death when you are 
immersed, emerging there is also the similitude of resur- 
rection." ^ 

Chrysosto3I : — " Baptism is the sign of faith." ^ In 
another place he calls baptism " the cleansing of the soul 
by the Holy Spirit."^ 

Augustine ; — " As you cleanse the body in water, so 
the Spirit washes the soul from sin."^ Again: "That 
[the baptismal water] washes the body, and signifies 
what is done in the soul." ^ " The visible sacraments 
are the signs of invisible realities, as words are of 
things." ^ " Made a member of Christ in baptism." ' 

Episcopal Churches of England and America. 

It will be clearly perceived that the compilers of the Church of 
Liturgy of the church of England, have followed in b^p^tismal 
their office of baptism, both the forms and the ideas of service. 
the Fathers. 

" Dearly beloved, ye have brought this child here to be baptized ; 
ye have prayed that our Lord Jesus Christ would vouchsafe to re- 
ceive him, to release him from sin, to sanctify him with the Holy 
Ghost, to give him the kingdom of heaven and everlasting life. Ye 

b Ambrose, de iis qui myst. init. cap. iii. torn. 6. 

c De Sacram. lib. iii. cap. 1. 

d Hom. V. in Matt. ^ Hom. vii. in 1 Cor. 

f Augustine, Lib. Qasest. x. Novo Test. cap. lix. torn. iv. 

& Tract vi. in Epist. Joan. tpm. ix. 

1' DcCivitat. Dei, lib. x. cap. 9. 

» Scrmone ad Infantes. 



334 CHURCH HISTORY. 

CHAP, have heard also that our Lord Jesus Christ hath promised, in Iiis 
X. gospel, to grant all these things that ye have prayed for; which 
promise, he, for his part, will most surely keep and perform. Where- 
fore, after this promise made by Christ, this infant must also faith- 
fully, for his part, promise by you that are his sureties, (until he 
come of age to take it upon himself,) that he will renounce the devil 
and all his works, and constantly believe God's holy Word, and 
obediently keep his commandments. 
" The Minister shall then demand of the Sponsors as follows : the 

questions being considered as addressed to them severally^ and 

the answers to he made accordingly. 

" I demand therefore, 

" Dost thou, in the name of this child, renounce the devil and all 
his works, the vain pomp and glory of the world, with all covetous 
desires of the same, and the sinful desires of the flesh ; so that thou 
wilt not follow, nor be led by them ? 

" J.«s. I renounce them all; and by God's help, will endeavour 
not to follow, nor be led by them.^ 

" Minis. Dost thou believe all the articles of the Christain Faith, 
as contained in the Apostles' Creed ? 

"-4ws. I do. 

" Minis. Wilt thou be baptized in this faith ? 

^^ Ans. That is my desire. 

^' Minis. Wilt thou then obediently keep God's holy will and 
commandments, and walk in the same all the days of thy life? 

" Ans. I will, by God's help. ♦ 

" Regard, we beseech thee, the supplications of thy congrega- 
tion ; sanctify this water to the mystical washing away of sin ; and 
grant that this child, now to be baptized therein, may receive the 
fulness of thy grace, and ever remain in the number of thy faith- 
ful children, through Jesus Christ our Lord. Amen. 
^^ And then, naming it after them, he shall dip it in the icater dis- 
creetly, or shall pour water upon it, saying, 

"N. I baptize thee in the name of the Father, and of the Son, 
and of the Holy Ghost. Arnen. 

" Then the Minister shall say, 

" We receive this child into the congregation of Christ's flock, 

k In this and the succeeding replies, it is evident the child is considered as 
actually speaking, though by his sponsors. 



BAPTISM OF THE FATHERS. 335 

and do sign* him with the sign of the Cross; in token that here- SECT, 
after he shall not be ashamed to confess the faith of Christ cruci- II. 
fied, and manfully to fight under his banner, against sin, the world, ^^^ ~r~ 
and the devil; and to continue Christ's faithful soldier and servant minister 
unto his life's end. Amen. ^hall make 

^i c< • 1 111 1, , , ,.,.,,. a cross upon 

beemg now, dearly beloved brethren, that this child is regene- the child's 

rate, and grafted into the body of Christ's church; let us give forehead." 
thanks unto Almighty God for these benefits, and with one accord 
make our prayers unto him, that this child may lead the rest of his 
life according to this beginning. 

" We yield thee hearty thanks, most merciful Father, that it hath 
pleased thee to regenerate this infant with thy Holy Spirit, to re- 
ceive him for thine own child by adoption, and to incorporate him 
into thy holy church. 

"Forasmuch as this child hath promised by you his sureties, to 
renounce the devil and all his works, to believe in God, and to serve 
him; ye must remember, that it is your parts and duties to see 
that this infant be taught, so soon as he shall be able to learn, what 
a solemn vow, promise, and profession he hath here made by you." 

The reader has now clearly before him the universal Baptists 
idea of infant baptism as held by the ancient (not apos- more^of 
tolic) church. That in baptism the infant " renounces ^.^^'^^ ^^^' 

' ^ didates 

the devil," " believes all the articles of the Christian than the 
faith," and pledges himself " obediently to keep God's churche^s. 
holy will and commandments." What more does a 
baptist ask as a pre-requisite to baptism than to be 
satisfied that this is really the state of mind of the 
person desiring to be baptized ? But again ; it will be 
observed, that the idea of the " washing away of sin," 
by the sanctification of the water is distinctly preserved ; 
and that after baptism the child is declared to be 
regenerate and " grafted into the body of Christ's 
church." The philosophical difference between the an- 
cient and episcopal churches and the baptists on this 
point is this ; that the former hold the blessings to be 
conferred in baptism ; the latter to be signified by 
baptism. 



336 



CHURCH HISTORY. 



C f I A P. 
X. 



Episcopal 
catechism. 



Inconsis- 
tency of 
believing, 
itc. by 
proxy. 



Baptismal 
regenera- 
tion the 
doctrine of 
the episco- 
pal and 
ancient 
church. 



Let US now refer to the " Catechism to be learned by 
every person before he be brought to be confirmed by 
the bishop." 

" Quest. Who gave you this name ? 

^^ Ans. My sponsors in baptism ; wherein I was made a member 
of Christ, the child of God, and an inheritor of the kingdom of 
heaven. 

" Quest. What did your sponsors then for you ? 

''*■ Ans. They did promise and vow three things in my name . 
First, that I should renounce the devil and all his works, the pomps 
and vanity of this wicked world, and all the sinful lusts of the 
flesh : Secondly, that I should believe all the articles of the Chris- 
tian faith ; And, thirdly, that I should keep God's holy will and 
commandments, and walk in the same all the days of my life." 

I stated in a former chapter, that the episcopal service 
required the sponsor to promise that the child should 
renounce the devil, &c., while in fact the child does ilien 
renounce, believe, and declare his intention to obey, by 
his sponsor ; yet the catechism is worded as though the 
sponsor had only promised that the child sJiould do these 
things. Strange, indeed, that when the minister asks 
the sponsor, "Wilt thou be baptized in the faith?" and 
he replies, " That is 7)iy desire," that then the hahe should 
be baptized instead of the person who has asked baptism ! 

In this catechism the child is taught that he was rege- 
nerated in his baptism; and as no man is regenerated 
twice, it is, of course, improper to speak to him, though 
ever so wicked, of the necessity of being " born again^ or 
born of the Sjnrit:^^ and this the great bulk of the clergy 
of the church of England, (with Dr. Mant and Dr. Law- 
rence at their head,) strenuously maintain against the 
evangelical party, and certainly they have their formula 
and the belief of the ancient church on their side. 

There is one more point in this catechism which re- 
quires special notice. It is the following:— 



BAPTISM OF THE REFORMERS. 337 

" Quest. Dost thou not think that thou art bound to believe, and SECT, 
to do, as they have promised for thee ? III. 

" Ans. YeSj verily ; and by God's help so I will." 

Here the youth is taught to say that he was '' bound" 
to " believe and do as they have promised." I must be 
permitted to speak plainly and observe, that it is impos- 
sible any infant can be bound, as a moral beings by any 
promise made in its behalf. Would any man deem him- 
self bound by a promise made for him, while he was asleep, 
or without his knowledge and consent? This is repre- 
senting the religion of Jesus as contrary to the dictates 
of common sense, and to the very first principles of moral 
obligation. That this unhappy delusion has been a 
source of immense mischief to the church and the world 
will appear in the closing chapter. 



SECTION III. 

BAPTISM OF THE REFORMERS. 

I SHALL commence the presentation of reformed bap- 
tism, by the practice of the — 

American 'Reformed Dutch Church. 

"The principal parts of the doctrine of holy baptism are these American 
three : First. That we, with our children, are conceived and born Reformed 
in sin, and therefore are children of wrath, in so much that we can- Church, 
not enter into the kingdom of God, except we are born again. This, baptismal 
the dipping in, or sprinkling with water, teaches us, whereby the 
impurity of our souls is signified, and we admonished to loathe and 
humble ourselves before God, and seek for our purification and sal- 
vation without ourselves. 

"Secondly. Holy baptism witnesseth and sealeth unto us the 
washing away of our sins through Jesus Christ. Therefore we arc 
baptized in the name of the Father, and of the Son, and of the Holy 
Ghost. 

29 



338 CHURCH HISTORY. 

CHAP. "Thirdly. Whereas in all covenants, there are contained two 
X. parts : therefore are we by God, through baptism, admonished of 
■ and obliged unto new obedience, namely, that we cleave to this 
one God, Father, Son, and Holy Ghost; that we trust in him, and 
love him with all our hearts, with all our souls, with all our mind, 
and with all our strength ; that we forsake the world, crucify our 
old nature, and walk in a new and holy life. 

"And although our young children do not understand these 
things, we may not, therefore, exclude them from baptism, for as 
they are, without their knowledge, partakers of the condemnation 
in Adam; so are they again received unto grace in Christ; as God 
speaketh unto Abraham the father of all the faithful, and therefore 
unto us and our children. — Gen. xvii. 7. 

" Thanksgiving. 

"Almighty God and merciful Father, we thank and praise thee, 
that thou hast forgiven us, and our children, all our sins, through 
the blood of thy beloved Son Jesus Christ, and received us through 
thy Holy Spirit, as members of thy only begotten Son, and adopted 
us to be thy children, and sealed and confirmed the same unto us 
by holy baptism : we beseech thee, through the same Son of thy 
love, that thou wilt be pleased always to govern these baptized chil- 
dren by thy Holy Spirit." 

Inconsis- The reader will now begin to perceive the inco7isistency 
TKEdobaptist ^^ poedobaptist churches. The Ancient church (and the 
churches. Episcopal church follows her,) maintained that a babe is 
made a " member of Christ, the child of God, and an 
inheritor of the kingdom of heaven," by baptism ; the 
Lutheran (and the presbyterian, or Calvinistic, it will be 
seen, accords in this view,) maintains, that " as members 
of his church, they ought to be baptized." The Ancient 
and Episcopal churches assert, that children must be 
baptized, because they are not members of Christ, and 
the Reformed churches* because they are I Is it unrea- 

a As far as baptism is concerned, the English and American 
episcopal churches must be regarded, not as reformed^ but as fol- ; 
lowing the ancient church. 



BAPTISM OF THE REFORMERS. 339 

sonable to ask our poedobaptist friends to remove this SECT. 

gross contradiction, lying at the very foundation of their ^^^; 

baptism, before they ask us to follow in their steps 1 

How sensible men can declare that " when we are Irrecon- 
baptized in the name of the Son, the Son sealeth unto ^^e tenor of 
us that he doth wash us in his blood from all our sins ;" ^^^ ^^P" 

tismal ser- 

and " in like manner, when we are baptized in the name vice with 
of the Holy Ghost, the Holy Ghost assures us, by the ^^ ^"^^* 
holy sacrament, that he will dwell in us ;" and then 
apply an ordinance of such signification to babes, must 
be matter of surprise to a reflecting mind. Our esteemed 
brethren are in a hard case to make out the baptism of 
believers and of babes to be " one baptism." It evidently 
perfectly puzzled the gigantic mind of Luther himself. 
He held on to the Scriptural idea that faith and baptism 
must not be separated. What a marsh of confusion 
that good and great man is plunged into by the attempt 
to maintain that " the children believe in baptis^n itself ^^"^ 
will be apparent from the following extract : — 

" Therefore we here say and conclude, that the chil- Luther's 
dren believe in baptism itself, and have their own faith, ideT^^ 
which God works in them through the intercession and 
hearty offering of the sponsors, in the faith of the Chris- 
tian church : and that is what we call the power of an- 
other's faith ; not that any one can be saved through that, 
but that he thereby, (that is, through another's inter- 
cession and aid,) may obtain a faith of his own from 

God, by which he is saved Their own faith, in 

which they are baptized and believe for themselves." ^ 

Nothing can be more evident than that it must be a 
bad cause which confuses such a mind as that of Luther. 

b Works of Martin Luther, edited by Walch. Wittenberg. Vol. xi. 
p. 667—672. 



340 CHURCH HISTORY. 

CHAP. "Some modern divines," says Dr. Wall, *^ especially 
^ of the Lutherans, have gone farther, and do maintain 
that infants have faith ^ and do believe after a certain 
manner; but not in the same way and manner that 
adult people do, whose faith comes by hearing, thought, 
meditation, understanding, &c., for they grant that 
infants have none of these ; and, ichat sort of faith it is 
that they have^ cannot^ as they confess^ he explained.'^'* 
Phrenology A late philosophical divine of the church of Rome 
regenera^^ has outdone all ; he has made us acquainted with the 
tion. mechanism by which original sin is formed in the brain 

of an infant before it is born ; and, also, how at bap- 
tism it is rectified. It is decidedly the earliest germ of 
phrenological science which the page of history affords. 
" The mother has a sinful inclination and love to the 
world, pleasure, &c. There are tracks or traces in her 
brain running all this way. The child has by sympa- 
thy the same traces bred in his brain ; so he has, before 
he is born, corrupt inclinations, and is a sinner." The 
difficulty is, how is this rectified at baptism? For this 
he supposes the child to have, at the time of baptism, 
one '' strong, actual motion of love to God ;" and says, 
" One single instant is sufficient for the exercise of that 
act of love ; and concupiscence is, as it were, mortified 
that moment." But the strangest thing of all is this 
divine's affirmation: "It should ;^(9^ be thought strange 
that I suppose it possible for children to love God with 
a love of choice at the time of their baptism !"*^ 

Those who will reflect on the different degrees of 
irrationality ever associated with the defence of infant 
baptism in all its forms, will rejoice to be free from a)iy 
sJuire in these absurdities. 

^ Malbrancli. Search. IllustraLions on ch. vii. Part I. Book ii. 



BAPTISM OF THE REFORMERS. 341 

SECT 

Presbyterian Church* — Directions for Baptism* ju 

" III. After previous notice is given to the minister, the child to " Directions 
be baptized is to be presented, by one or both the parents, signify. ^^^ »P" 
ing their desire that the child may be baptized. 

" IV. Before baptism, let the minister use some words of instruc- 
tion, respecting the institution, nature, use, and ends of this ordi- 
nance; showing, 

"That it is instituted by Christ; that it is a seal of the right- 
eousness of faith ; that the seed of the faithful have no less a right 
to this ordinance, under the gospel, than the seed of Abraham to 
circumcision, under the Old Testament; that Christ commanded 
all nations to be baptized ; that he blessed little children, declaring 
that of such is the kingdom of heaven ; that children are federally 
holy, and therefore ought to be baptized ; that we are, by nature, 
sinful, guilty, and polluted, and have need of cleansing by the blood 
of Christ, and by the sanctifying influences of the Spirit of God. 

" The minister is also to exhort the parents to the careful per- 
formance of their duty. 

" V. Then the minister is to pray for a blessing to attend this 
ordinance; after which, calling the child by its name, he shall say, 
* I baptize thee in the name of the Father, and of the Son, and of 
the Holy Ghost.' 

" As he pronounces these words, he is to baptize the child with 
water, by pouring or sprinkling it on the face of the child, without 
adding any other ceremony ; and the whole shall be concluded 
with prayer." 

Here the 'premises affirmed are, that baptism is the Premises 
" seal of the righteousness of faith /" and the conclusion sion irre- 
is, that hahes^ who certainly have no faith, (after all Lu- con^^l^-ble. 
ther has said,) are entitled to it. Again ; — what a most 
extraordinary association of ideas in this phrase ; " chil- 
dren are federally holy, and therefore ought to be bap- 
tized ;" and " we are by nature sinful, guilty, and pol- 
luted r " Federally holy," and yet " by nature sinful !" 
It will be observed that in this form, which is taken from 
the " Directory for Worship," there is but little said on 

29^ 



342 CHURCH HISTORY. 

CHAP, the subject of baptism. This deficiency, however, may 
^- be supplied by referring to the Confession of Faith. 

Baptism as " Baptism is a sacrament of the New Testament, ordained by 
^h^ r ^^ Jesus Christ, not only for the solemn admission of the party bap- 
fession of tized into the visible church, but also to be unto him a sig;n and 
Faith. seal of the covenant of grace, of his engrafting into Christ, of re- 

generation, of remission of sins, and of his giving up unto God, 

through Jesus Christ, to walk in newness of life 

*' II. The outward element to be used in this sacrament is water, 
wherewith the party is to be baptized in the name of the Father 
and of the Son, and of the Holy Ghost, by a minister of the gospel, 
lawfully called thereunto. 

" III. Dipping of the person into the water is not necessary ; but 
baptism is rightly administered by pouring, or sprinkling water 
upon the person. 

" IV. Not only those that do actually profess faith in, and obedi- 
ence unto Christ, but also the infants of one or both believing 
parents are to be baptized. 

" V. Although it be a great sin to contemn or neglect this ordi- 
nance, yet grace and salvation are not so inseparably annexed unto 
it, as that no person can be regenerated or saved without it, or that 
all that are baptized are undoubtedly regenerated. 

"VI. The efficacy of baptism is net tied to that moment of time 
wherein it is administered ; yet, notwithstanding, by the right use 
of this ordinance the grace promised is not only ofTered, but really 
exhibited and conferred by the Holy Ghost, to such (whether of 
age or infants) as that grace belongcth unto, according to the coun- 
sel of God's own will, in his appointed time. 

Infants do In this Confession it is declared that baptism is a 
the thi^ji^r ^^^^ ^^ ^^^ individual's " grafting into Christ — regene- 
sigtujled, ration — remission of sins — of his orivinor up unto God 

and are , o o r 

therefore through Jesus Christ" — and yet it is declared that " in- 
toVne^sign. ^^^^^^ of one or both believing parents are to be baptized." 
It will be replied, ''Yes, infants of believers are grafted into 
Christ, and are therefore entitled to the seal." Strange 
doctrine this, indeed, for a Calvinist^ who believes 
(as I most cordially do) that all who are '' grafted into 



BAPTISM OF THE REFORMERS. 343 

Christ" will be found in him at the last day !' But waiving SECT. 

the question of the consistency of this position, of what ^^^- 

other blessings does the Confession say baptism is the 
sign of possession ? — regeneration^ remission of sin ^ and 
giving up to Christ. Has an infant these also ? It is 
not pretended that a child is already regenerated be- 
fore baptism ; and if he is neither regenerated before nor 
hi baptism, why should that sign be administered at all 1 
The Apostles baptized individuals because they were 
already regenerated ; the Ancient and Episcopal churches Baptism de- 
baptize infants that they may he regenerated by bap- tS^olTly 
tism; but why do Presbyterians baptize infants? Because ^n whom 
" the grace promised is not only offered, but really ex- been " ex- 
hibited and conferred by the Holy Ghost to such (whether coSred.^' 
of age or infants) as that grace helojigeth unto accord- 
ing to tlie counsel of God'^s oivn loill, in his appointed 
time." That is, all babes are to be baptized and brought 
into the " visible church," and partake of " the sign and 
seal of the covenant of grace," that " such as that grace 
helongeth unto''' may receive it " in his appointed time." 
A " covenant of grace," an " ingrafting into Christ," a 
*' regeneration" signified in all^ while the " grace pro- 
mised" is only really " exhibited and conferred on such 
as that grace belongeth unto according to the counsels of 
God's own will !" Would it not be as well to icait till 
it could be hopefully ascertained on whom the grace 
promised was really " exhibited and conferred," before 
the sign of that exhibition and bestowment is given? 

« I repudiate, however, with feelings of strong aversion, not to 
say disgust, Calvin's doctrine of some being "foreordained to ever- 
lasting death ;" a doctrine pardonable, indeed, even in a great man, 
living in the age in which Calvin's lot was cast, but for the perpe- 
tuation of which ecclesiastical bodies in the present day are utterly 
inexcusable. 



344 CHURCH HISTORY. 

CHAP. Calvin had a strong belief that one portion of mankind 

^ were predetermined to be the companions of the devil, 

and this sentiment is distinctly affirmed in this same 
Confession of Faith ; — " By the decree of God, for the 
manifestation of his glory, some men and angels are pre- 
destinated unto everlasting life, and others foreordained to 
everlasting death P'' Infants " in the covenant of grace" — 
" ingrafted into Christ" — " federally holy," and therefore 
baptized, and yet foreordained to everlasting death ! 
What a mass of revolting inconsistency ! It would seem 
impossible that the mind of Calvin could become so en- 
tangled ; yet, as will be seen from the following passage 
selected from an original copy of his Institutes, by 
Henry, in his Life of Calvin, he maintains that all the 
children of believers are " heirs of God !" — 
Calvin af- " To remove all doubt, this principle must always be 
chUdreif of Hiaintaincd — that baptism is not conferred upon infants 
believers \^ order that they may become the children and heirs of 

to be heirs -^ '' 

of God. God, but because they are already in that rank and po- 
sition with God, the grace of adoption is sealed in their 
flesh by baptism ; otherivise anabaptists 'would he right 
in excluding them from baptism. — Alioqui recte cos a 
baptismo arcerent anabaptistge." ^ 

Would it not be better to admit that " anabaptists" are 

" right," than to maintain that the " heirs of God" are 

" foreordained to everlasting death ?" 

Dr. Miller's Dr. Miller feels very sore, like Augustine in his letter 

of the to Boniface, that baptists should object to baptizing those 

benefits ^^y^^ \i^^Q not faith. He complains bitterly that — 

or infant ^ -^ 

baptism. '« This objection is urged with unceasing confidence, 

and not seldom accompanied with a sneer or even ridi- 

f Calvin's Institutes, 2d edition, Strasburg, A. D. 1352. Quoted 
in Henry's Life of Calvin, Hamburg, 1835, vol. i. p. 325. 



BAPTISM OF THE REFORMERS. 345 

cule, at the idea of applying a covenant seal to those SECT, 
who are incapable of either understanding, or giving ^^^- 
their consent, to the transaction. It is really, my friends, 
enough to make one shudder to thmk how often and how 
unceremoniously language of this kind is employed by 
those who acknowledge that infants of eight days old 
were once, and that by express divine appointment, made 
the subjects of circumcision ! 

" After all, the whole weight of the objection in this 
case, is founded on an entire forgetfulness of the main 
principle o^tlie poedobaptist system.^ It is forgotten that 
in every case of infant baptism, faith is required, and, if 
the parents be sincere, is actually exercised. But it is 
required of the parents^ not of the children* So that, if 
the parent really present his child in faith, the spirit of 
the ordinance is entirely met and answered ! 

" « Where,' say our baptist brethren, ' is the benefit of 
it? What good can a little 'sprinkling with water' do 
a helpless, unconscious babe V — Is there no advantage in 
solemnly dedicating our children to God by an appropriate 
rite, of his own appointment ? Is there no advantage in 
formally binding ourselves, by covenant engagements, lo 
bring up our offspring ' in the nurture and admonition of 
the Lord?' Is there no advantage in publicly ratifying the 
connection of our children, as well as ourselves, with the 
visible church, and as it were binding them to an alliance 
with the God of their fathers ? Is it a step of no value 
to our children themselves, to be brought, by a divinely 
appointed ordinance, into the bosom, and to the notice, 
the maternal attentions, and the prayers of the church, 

% Of what poedobaptist system ? Is it ignorance or heedlessness, 
that leads Dr. Miller inlcj this gross misrepresentation ? Tiie 
doctrine he alludes to is not the main principle of the " poedobap- 
tist system," of the Fathers, of the Episcopal church, or even of 
Luther. 



346 CHURCH HISTORY. 

c II A P. ' the mother of us all ?' . . . Verily, my dear friends, those 
^ who refuse or neglect the baptism of their children, not 
only sin against Christ by disobeying his solemn com- 
mand, but they also deprive both themselves and their 
children of great benefits."^ 
I'nchri^tian As to the advantage which results to parents from the 
iho^adJan- baptism of their babes, it is so utterly foreign to any 
^^^t'I ^\ ^^^i^^g which the Scriptures say respecting baptism, that 
instruction I shall not waste a word on the subject. The advantage 
children, this celebrated leader of old-school presbyterianism 
maintains i?ifants to derive is worth a moment's notice : 
it is that of'' publicly ratifying their connection with the 
visible church, and as it were, binding them to an alli- 
ance with the God of their fathers." They are brought, 
also, into the " bosom," " the notice," the " maternal at- 
tentions," and " the prayers of the church." Poor piti- 
able w?^baptized children ! The church may not pt'ai/ 
for you ; you must receive no attoitions from the church 
of God, because your parents are not believers^ and there- 
fore ?/6»^^ cannot he baptized I But you will say, "As 
we have no Christian instruction, no pious ' attention' at 
home, we need the more from ' the church.' " The Lord 
be praised, there are yet those churches who can give 
the fondest spiritual attention to the children of unbe- 
lievers, and bear them in their prayers in faith be- 
fore God, though they have not been baptized into the 
covenant of grace !' 

h Miller on Infant Baptism, pp. 39—42. 

' I would be far from intimating that the practice of presby- 
terians in general, is in accordance with this argument of Dr. 
Miller. I rejoice to know that Dr. M. is as far from historic truth 
in this stage of his argument as in many other portions of it: but 
this is inevitably clear, that if these good brethren do as much for 
unhaplizcd as for baptized children the latter have no advantage; 
and thus their Christian benevolence annihilates the on\y practical 
argument in favour of infant baptism ! 



BAPTISM OF THE REFORMERS. 347 

This is another great point of distinction between the SECT. 
institution of Calvin and that of the corrupted ho.ptis7n of ^^^l- 
the Fathers ; as the latter held baptism essential to sal- Baptism of 
vation, they would even baptize children found in the benevolent 
street. Here was at least apparent benevolence, and ex- than that of 

^^ ' the Fathers. 

pansion of soul. It was reserved for Calvin to corrupt 
baptism far more than even popery had done, by direct- 
ing that infants must lose the benefit of being " sealed 
into the covenant of grace" unless at least one of the pa- 
rents would join his church. How this doctrine mayhQ 
applied to church aggrandizement is apparent to all. 

Methodist Episcopal Church, 

" Baptism is not only a sign of profession and mark of difference, Baptismal 

whereby Christians are distinguished from others that are not bap- ^f ^^'i|i^ ^^ 

tized; but it is also a sign of regeneration, or the new birth. The thodist 

baptism of young children is to be retained in the church." Episcopal 

church. 

The Ministration of Baptism to Infants. 

" The minister coming to the font, which is to be filled with pure 
water, shall use the following, or some other exhortation suita- 
ble to this sacred office : — 

" Dearly beloved, forasmuch as all men are conceived and born 
in sin, and that our Saviour Christ saith, None can enter into the 
kingdom of God, except he be regenerate and born anew of water 
and of the Holy Ghost; I beseech you to call upon God the Father, 
through our Lord Jesus Christ, that of his bounteous mercy he 
will grant to this child that thing which by nature he cannot have ; 
that he may be baptized with water and the Holy Ghost, and re- 
ceived into Christ's holy church, and be made a lively member of 
the same. 

" Then shall the minister say, *' Let us pray. 

"Almighty and everlasting God, who of thy great mercy didst 
save Noah and his family in trhe.ark from perishing by water; and 
also didst safely lead the children of Israel, thy people, through the 
Red Sea, figuring thereby thy holy baptism : and by the baptism 



348 CHURCH HISTORY. 

CHAP, of thy well beloved Son Jesus Christ in the river Jordan, didst 
X- sanctify water for this holy sacrament: we beseech thee, for thine 

infinite mercies, that thou wilt look upon this child : wash him and 
sanctify him with the Holy Ghost ; that he being delivered from 
thy wrath, may he received into the ark of Christ's church, and 
being steadfast in faith, joyful through hope, and rooted in love, 
may so pass the waves of this troublesome world, that finally he 
may come to the land of everlasting life ; there to reign with thee, 
world without end, through Jesus Christ our Lord. Amen. 

"O merciful God, grant that the old Adam in this child may be 
so buried, that the new man may be raised up in him. Amen. 

"Almighty, ever living God, whose most dearly beloved Son 
Jesus Christ, for the forgiveness of our sins, did shed out of his 
most precious side both water and blood, and gave commandment 
to his disciples that they should go teach all nations, and baptize 
them in the name of the Father, and of the Son, and of the Holy 
Ghost; regard, we beseech thee, the supplications of thy congrega- 
tion ; sanctify this water for this holy sacrament ; and grant that 
this child, now to be baptized, may receive the fulness of thy grace, 
and ever remain in the number of thy faithful and elect children, 
through Jesus Christ our Lord. A7nen. 

" Then the minister shall take the child into his hands^ and say to 

the friends of the child, " Name this child. 

" And then, naming it after them, he shall sprinkle or pour water 

upon it, or if desired, immerse it in water, saying, 

"N. 1 baptize thee in the name of the Father, and of the Son, 
and of the Holy Ghost. Ajnen. 

" Then shall be said, all kneeling, 
"Our Father, who art in heaven, hallowed be thy name," &c. 

Is Method- It will be perceived that although the prayers in this 
ba'^tismd^ service closely resemble those of the episcopal church of 
rrgenera. England, yet by avoiding the ihanksgiving at the close, 
the mcthodist is allowed to escape the assertion that the 
baptized child is " sanctified with the Holy Ghost" and 
" received into the ark of Christ's church," and has re- 
ceived "the fulness of grace;" though in the prayer 
" ever rcmai?i in the number of thy faithful and elect chil- 



tion 



BAPTISM OF THE REFORMERS. 849 

dren," it is clearly intimated that the child was about to SECT. 

become one. ^^^' 

With respect to Wesleyan methodist baptism, while Methodists 

its forms resemble in some measure those of the episco- cient forms 

pal church, the doctrinal ideas associated with it by its^^^^^'^^- 
J . *^ vmistic rea- 

defenders, m that numerous and respectable body, are sons. 

generally borrowed from the writings of Calvinistic di- 
vines. An instance of this has recently occurred, in 
which a methodist minister has (it is to be hoped through 
want of more correct information) palmed upon his bre- 
thren the very worst of Dr. Miller's misrepresentations. 
It is not necessary therefore to enter more minutely into 
the investigation of this ordinance as found in the me- 
thodist church, since the authorized statements respecting 
it are exceedingly loose and indefinite ; and the divines 
of that church who have favoured the world with -their 
views, generally concur with their Calvinistic brethren 
on this point.'' 

I may however be permitted to observe, that when the The " Dis- 
" Discipline" distinctly affirms that " the baptism of thy ^^^j^j"^ "^" 
well beloved Son Jesus Christ in the river Jordan, did Christ's 

baptism as 

sanctify water for this holy sacrament," it would be well an example, 
for the ministers of that church to avoid exhorting their 
people " not to follow Christ in baptism ;" and as the 
" Discipline" maintains that Christ was baptized in Jor- 
dan, they will do well to be careful at least not to print 
any insinuations as to the indelicacy of immersion. 

Did the limits of the work permit, I might insert some 

k I am aware, however, that in some instances, the authority of 
great names in the methodist church may be found sanctioning 
some of the wildest fancies of the Fathers respecting infant baptism ; 
but wherever fidelity will permit, it is pleasing to exercise for- 
bearance. 

30 



350 CHURCH HISTORY. 

CHAP, extracts from other confessions of the Reformed churches 
X. in Europe ;^ but it is unnecessary, as they all proceed 
on the principle that children are to be baptized, because 
they arc " ingrafted into Christ ;" and rest their proof 
on circumcision, and on Christ's saying, " Suffer little 
children to come unto me and forbid them not." 

Comparison oftlie different Baptisms. 

Baptism of The reader has now ample proof before him, that till 
clmrdr^"^ the time of Calvin, the church, true or apostate, never 
entertained the idea of baptism without renunciation of 
the devil, a profession of faith, and a desire for baptism, 
on the part of the individual to be baptized. It is true 
that in the time of Gregory, little children at three years 
old were admitted to renounce the devil (poor little dears, 
they knew but little how faithfully many of them would 
live to serve him) and say the creed, that they might be 
baptized ; and in some cases infants were brought to the 
baptistery '' to be regenerated (as Gregory says) without 
their knowing it ;" but then some one stood up for them, 
and declared they did renounce, and believe, and desire 
to be baptized. The importance of faith to baptism is 
noiclicre shown more clearhj than in the baptism of in- 
fants in tlie ancient church; for as there could be no 
baptism without faith, and the babes could not speak 
tlicmsclves, the church provided a friend to come and 
declare for the child that he did renounce and did be- 
lieve ! What can be greater proof of the essentiality of 
f'lith to baptism in the view of the ancient church than 
that her priests should patronize so absurd a fiction 
rather than appear to dispense with it ? In fact, we have 

J From a valuable work, "Corpus et Syntagma Confessionum 
Fidci, (juic ill divcrsis Regnis, &,c., Gencvee, 1G54." 



BAPTISM OF THE REFORMEES. 351 

seen that Augustine regards faith and baptism so m- SECT. 

separable^ that the child may be regarded as having faith ^}]^ 

when baptized, because it has had tJie sacrament of faith I 

Let us now turn our attention to the baptism of Cal- Baptism of 
vin, followed as he has been by congregationalists, and ^^^ " 
even methodists, as well as presbyterians and others, in 
his views of baptism. Is there any renunciation of sin, 
any expression of faith, any promise of future obedience, 
made by the child ? — Any remission of sin ? — No ! this 
was too gross for Calvin to copy ; but in doing away 
with these fictitious professions, he instituted a rite of 
baptism, more entirely free from any resemblance to 
that instituted by Jesus Christ, than the most corrupt 
form baptism had assumed in the Roman church : and 
the baptism practised by the ecclesiastical bodies who 
have received their forms from Geneva, is an institution 
of John Calvin^ with no more right to claim the baptism 
of the Fathers as its authority than it has the baptism of 
the Neiv Testament. When poedo baptists return to in- 
fant baptism as in the days of Augustine, and even of 
Cyprian, and immerse their infants on a profession of 
their faith, for the remission of sin, and regard them 
truly as members of the church of Christ, and give them 
the Lord's Supper, that they may have eternal life as 
well as a title to the kingdom of heaven ; then^ and not 
till then, will they be in a position to recommend that 
practice to others as doing what the ancient church 
affirmed to be of apostolic tradition. Certain it is, that 
neither Augustine, nor Origen, nor any other Father, 
ever has affirm.ed, that sprinkling infants without any 
renunciation or profession being made by them, through 
their sponsor, was an apostolic tradition. However Dr. 
Woods and Dr. Miller may prove the practice of the 



352 THE THREE BAPTISMS. 

CHAP, episcopal church to be ancient^ and reputed to be of 
^- apostolical origin, they never can exhibit any other origin 
for their infant baptism but the ''form approved by that 
famous, godly y learned man, John Calvi^i^'' — a baptism, 
without faith, without remission of sin, without regenera- 
tion ; but with an advantage which as no one has ever 
been sensible of experiencing, so no one has ever been able 
intelligibly to describe. When our friends however set 
out on their return from the paths of modern innovation, 
to the good old paths of the early ages, I would suggest 
to them not to stop short till they arrive at the apostolic 
age ; and then, according to the most learned poedobap- 
tists, there will be an end of the controversy. 
The three Reader, the baptism of the Apostles, the baptism of the 
Fathers, the baptism of Calvin, are all plainly before 
you. I will not suffer myself to suppose, that on the 
one hand, you will find any difficulty in discerning the 
marked distinctions, nor on the other, that you will hesi- 
tate as to your choice and the discharge of your duty. 



baptisms. 



PHILOSOPHY OF BAPTISM. 353 



CHAPTER XL 

PHILOSOPHY OF BAPTISM; OR THE MORAL TEN- 
DENCY OF BELIEVERS' AND INFANT BAPTISM 
COMPARED. 



SECTION I. 

MORAL INFLUENCE OF BAPTISM ON THE EVIDENCE AND 
CHARACTER OF CHRISTIANITY, AS A SYSTEM OF DIVINE 
ORIGIN. 

Great is the contrast, not only between the light of SECT, 
the " glorious gospel" and the gross darkness of heathen ^- 
systems of superstition, but also between that full de- Spirituality 
velopement of divine truth and the partial glimmerings of the 
of the Mosaic economy. The characteristic feature ofditpensa- 
that economy (established indeed for most wise andtion. 
important purposes,) is that it was ceremonial ; the dis- 
tinguishing feature of the Christian dispensation is that of 
its s'pvrituality . The very first element of Christianity 
is, that all its truths are addressed to the under standbig^ 
and that its sei'vices require the exercise of the intellect 
mul of the heart of the individual benefited by them. 
To this great principle the more corrupt chu^rches alto- 
gether demur, and fill their religious services \V\\\\ forms 
and ivords of the meaning of which the participator and 
rehearser has no conception. Against this, however, the 
reformed churches protest upon the general principle of 

30* 



354 PHILOSOPHY OF BAPTISM* 

CHAP, the spirituality of the Christian dispensation ; yet they re- 
^f- tain one (though but one) service which can be defended 
on no other principle of spiritual philosophy than that 
on which all the formal services of the Roman and 
Greek churches are justified by their adherents ; and 
make one excejption to their own otherwise universal 
rule of the personal spirituality of the Christian dispen- 
sation — that of i7ifant baptism. 
Baptism of The union which is formed between the believer and 
a fresh \Ts-^ the Christian church by baptism, arising from the solid 
timony to conviction of an enlightened mind, affords a continual 

the truth of . . ° 

Chris- succession of " witnesses" to the truth of Christianity, 
^^°* ^* and is undeniably a direct evidence of its adaptation to 
produce conviction on, and obtain the assent of, the mind 
and heart of man. While, indeed, it is impossible to 
confer honour on Christianity, (for the reception of 
Christianity confers honour on the highest,) yet when 
we behold men who have returned from the depths of 
infidelity boldly confessing their conviction of its truth, 
expressing their personal interest in the blessings of the 
death and resurrection of Christ, by being " buried into 
the likeness of his death," then baptism presents a con- 
stantly renewed evidence of the truth and power of 
Christianity ; is adapted, and indeed often employed by 
divine grace, to extend the conviction and the blessing it 
metaphorically expresses. 
The bap- Does the baptism of an infant afford any evidence of 
fantsafibrds^^^^ ^^^^^ of Christianity? Is there any avowal of faith 
evidence ^^^^ ^^^ "^^ ^^^'^ made before? Does the sponsor's 
fictitious declaration that the child " believes," &c. add 
evidence to the truth of Christianity ? Is the truth of 
any of the great facts which constitute the essentials of 
Christianity, proved by the continued descent of a com- 
inemorative service^ when an infant is baptized ? As 



THE CHARACTER OF CHRISTIANITY. 355 

stated in the New Testament the sacraments are clearly SECT, 
both of them commemorative^ and therefore standing I- 
monuments of the truth of Christianity. When the 
believer is baptized, he not only declares his faith in, 
but actually commemorates the death of Christ, as truly 
as when subsequently partaking of the communion 
he complies with the requirement of our Saviour, " Do 
this in remembrance of me ;" but in infant baptism the 
commemorative character of that ordinance is wholly 
lost — and the evidence of the truth of Christianity 
correspondingly impaired. 

Is not the moral character of Christianity also deeply Influence of 
implicated ? The baptism of the believer presents an in- tism^on Xe 
telligent and immortal being engaged in an act of solemn ^^ral cha- 

^ , . . . racterof 

self-consecration to the service of his God and Saviour. Christi- 
Well may men and angels indulge in sympathetic joy ! ^"^ ^* 
But when we behold the babe brought forward to be 
introduced as a member of the church of Christ, of the 
high privileges and solemn duties of which he must of 
necessity be alike ignorant, does this exhibit the moral 
character of Christianity in a favourable light before 
the world? What should we say of the wisdom, or even 
of the sound morals, of parents who should perform the 
rites of matrimony between a hahe and a young prince? 
And shall a yet more indissoluble union be celebrated 
between a babe and the King of kings ? Is the solemn 
pledge of devotion to Christ implied in baptism, more 
proper to be made by, or for, a babe, than that of the 
matrimonial bond? Is it not the whole tendency of this 
unhappy perversion of the ordinance of baptism, to 
represent the church of Christ as taking possession of 
human beings before they have any opportunity to 
decide for themselves ? Is not this wholly opposed to 
the high spiritual ground on which the church of Christ 



356 PHILOSOPHY OF BAPTISM. 

c H A P. is every where placed in the Scriptures, as composed 
XJ- only of those who have voluntarily '' put off the old man 
with his deeds," and •' have put on the new man, which is 
renewed after the image of Christ Jesus ?" Does not this 
unhappy practice give too much colour, to say the least, 
for charging Christianity with ^priestcraft at its very 
commencement? What a powerful engine of priest- 
craft it naturally becomes — the doctrine that infants 
cannot be included in the " covenant of grace," except 
at least one of their parents will join the church ! Does 
it do justice to the 7norality of Christianity to represent 
that the spiritual and eternal interests of the babe are 
made to depend upon the omission o^ ^ form on the part 
of the parent ? Yea, that the actual position and rela- 
tion an immortal soul sustains to God is made to depend 
on the faith of another ! for, as we have seen, Calvin and 
all his followers distinctly maintain that it is the faith of 
the parent which engrafts the babe into Christ — and 
therefore entitles the infant to baptism. This repre- 
sentation of baptism is contrary to the very first prin- 
ciple of the divine government, and tends to throw a 
mist over the morality of Christianity, if not indeed to 
bring it into contempt. 



SECTION II. 

MORAL EFFECT OF BAPTISM ON THE INDIVIDUAL 
BAPTIZED. 

The New Testament writings invariably exhibit bap- 
tism to us — 
Baptism a 1. As a voluntary act on the part of the individual 

voluntary i .• j xt i 

act. baptized. — Now, every voluntary act, m proportion to 



INFLUENCE ON THE INDIVIDUAL BAPTIZED. 357 

its moral importance, has efficiency in forming the future SECT, 
moral character of the individual. Thus every act of ^^' 
obedience has decidedly a beneticial tendency on the 
future life of the Christian ; every victory he obtains 
over evil, renders him stronger for the conflict ; — every 
instance of self-devotedness is a fresh pledge for the 
future. Apply these principles of spiritual philosophy 
to baptism as a voluntary act on the part of the believer, 
and is it not adapted to produce a beneficial influence 
over his whole future life ? 

2. But baptism is 7nuch more than an ordinary act of Baptism an 
obedience :— when this duty is discharged as the Scrip- delodon^to 
tures require, it is a solemn declaration of devotion of the Christ, 
whole future life to Christ. In this point of view, when 

freely and solemnly engaged in, it is calculated to exercise 
a continuous influence of the highest import and most 
strengthening kind, on the whole life of the Christian. 
For this valuable purpose it is frequently used by the 
Apostles, (but never as binding parents, or any other per- 
son, but the individual baptized.) This point has already 
been discussed in the fourth chapter, p. 113 — 121. 

3. The constant remembrance of the great facts of the Baptism of 
gospel, is the main instrumentality by which the Chris- impre^gsel^^ 
tian life is to be sustained. The baptism of the believer J.^^ s^eat 

. . lacts of the 

is adapted indelibly to impress these facts upon his mind, gospel on 
This Paul avails himself of in his exhortations to the 
Romans and the Colossians. 

4. To the believer, baptism is not only a profession of Baptism of 
his union to Christ, but of his renunciation of, and sepa- aifac^uaV^' 

ration from, sin. It is in this sense Paul was exhorted remmcia- 

tion ol sin. 

by Ananias to " arise and be baptized, and wash away 
his sins ;" that is, manifest, by this decided and public 
act of renunciation, that he had for ever abandoned them. 



358 PHILOSOPHY OF BAPTISM. 

CHAP. Is not this adapted to remind the Christian, that to sin is 
^^- contrary to the renunciation he has solemnly made ? 
Baptism a 5. To the believer baptism is also a sign that his sins 
^^fcrZ/^f are foro;iven — remitted. Is this not calculated to exer- 
Si"- cise a holy influence on his future life? Is it not when 

the Christian feels most of the joy of forgiveness, that 
he most both dreads and hates sin ? 
Promise of 6. The promises of God are a most important portion 
ccmnectecf ^^ ^^^^ spiritual Strength of the Christian ; but their moral 
with bap- influence is necessarily limited by their realization or 
self-appropriation. With baptism, as the voluntary act 
of a true believer, the promise of eternal salvation is con- 
nected ; but only when baptism is preceded by faitJi on 
the part of the individual baptized ; " He that helieveth 
and is-baptized shall be saved." Surely that must be 
an error which virtually blots from the word of God so 
solemn, important, and encouraging a promise as this ! 
My heart deeply feels for those of God's children who, 
through following, on this point, " blind guides," are 
deprived of so rich a promise ! 
The com- 7. It is the highest delight of the true believer to keep 
believer to ^^^^ ^^^ commands of his Lord ; and the fact of his having 
be baptized j^ept them has a most potent influence on his spiritual 

has never ^ . . . ^ , *^ ^ 

been re- condition ; — " In keeping his commandments there is a 
great reward." Now who is there that will dare to say 
that Christ has not commanded all believers to be bap- 
tized, as an indication of their own repejitaiice and 
faitli? Who will prove a permission, from divine 
authority, for any penitent and believing soul to dis- 
pense with this delightful act of obedience ? No?ie has 
ever been shown. It is in fact cruel in the extreme 
towards God's children, that their spiritual instructors 
should debar thousands from an act of obedience they 



INFLUENCE ON THE INDIVIDUAL BAPTIZED. 359 

would readily perform, would those on whom they place SECT, 
so much reliance but express their approval of such a ^^- 
course. The contests, struggles, and hindrances, that 
those of Christ's flock under poedobaptist shepherds have, 
in many instances, to go through, when they desire to 
perform this act of personal obedience, are too well 
known to require description, and mvolve the individuals 
who inflict them in a most serious responsibility.* 

No one will deny that baptism, as stated in the New All the 
Testament, is both adapted and designed by its great j^f^^gj^^^es 
Institutor, to produce the important moral influences on ^^^^pJ'^"^, 

^ . . * . annihilated 

the person baptized to which I have thus briefly referred : by its 
neither can any one fail to perceive that such influence infant^ ^^ 
is wholly dependent on the fact of baptism being a 
voluntary act. It is needless, therefore, to say that by 
taking aivay ha^ptimn from the believer and transferring 
it to infants^ these moral influences are wholly lost. A 
responsibility, truly, which ought to make the perpetra- 
tors of this annihilating transfer reflect and tremble ! It 
is a momentous charge against infant baptism, that, as 
far as it prevails, it blots out the baptism of repentance 
and remission of sins ! 

The devout poedobaptist who reads these pages, cannot Moral influ- 
fail to realize some painful feeHngs on this subject ; but [^"p^jJI^/^^l'^ 
probably he will console himself with the thought that "^<^ii»ts. 
other holy tendencies, counterbalancing the loss referred 



a I speak from experience. It was with great difficulty that two 
presbyterian friends of my acquaintance, who had become con- 
vinced of their error, and were desirous to obey Christ, escaped 
severe censure, if not excommunication, by the session of the 
church with which they were connected; and yet some of these 
worthy individuals, (for such I know them to be,) arc tlioughtlcss 
enough to charge baptists with bigotr ! 



360 PHTLCSOPHT OF BAPTISM. 

CHAP, to, arise from the practice of infant baptism- Let us 
^^ examine this point, 
jyot adapt- What will be the first reflection of the mature mind, 
ed to affect ^jj^n it refers to the act of its parents or sponsors I Will 

yoath bene- '^ * 

ficiallj. it be inclined to recognise the declaration as true that, 
when a babe, it did believe, and renounce the devil and 
all his pomps ? Perhaps my reader will say, '• I am a 
presbyterian, and deem sponsors and their fictitious de- 
clarations absurd and foolish !" Ver^- well. Will your 
son be inclined to believe that he was " ingrafted into 
Christ" because you were a believer when he was born ? 
Will he be inchned to recognise your " sealing him 1" 
When I say " will he be inclined," I mean, of course, is 
the fact of your sealing him in baptism, without his 
- knowledge or consent, adapted to obtain his consent 
when arrived at mature age \ Those who have at all 
made mental philosophy their study, will be inclined to 
answer in the negative. 
iDflaence Again. — As the child of the poedobaptisr grows up, he j 

ofvoutb^^^'^^^ that, without his knowledge or consent, he has 
ahsing from actually been made, in a sense more or less definite, a 
their being member of Christ's church. If the son of a Greek 
^■^^j^ pcedobaptist, he has partaken of both sacraments before 
members he knew it : and is, to all intents and purposes, a full 
their con- member of the church. If he be the son of an episco- 
*^"^ palian, he has the satisfaction to learn firom his sponsor 

and his catechism, that he has been made " an heir of 
the kingdom of heaven ;'' but needs confirmation^ before 
he can be a full member of the church on earth. This, 
by the way, as Mr. Bingham allows, is a decided de- 
parture, on the part of our Episcopal friends, from the 
" ancient Church" and the " Xicene Fathers." It is 
probable that the " Oxford Tract Party" will be able to 
restore to infants their ancient rights of confirmation and 



ON THE INDIVIDUAL BAPTIZED. 361 

communion, instead of making them wait till they are SECT, 
sixteen years of age ; an innovation of Calvin's, very ^^' 
defacing to the antique character of the episcopal church. 
I mean no sarcasm ; it is certainly desirable to be con- 
sistent. — The son of the presbyterian finds that he is, in 
some sense, a member of the church, but that his parents 
cannot explain to him in what sense; neither can his 
minister make it plain to him. If he goes to books, he 
will find one posdobaptist divine say one thing, and ano- 
ther something very different. Dr. Miller feels this point 
very keenly : his characteristic virtue, however, (bold- 
ness,) does not fail him even here ; and he seems inclined 
to take forcible possession of all the young gentlemen and 
ladies who have been (in their unconscious infancy) bap- 
tized into the presbyterian church : — 

" It is objected that poedobaptists," says the Princeton Dr. Miller's 
professor, " are not consistent ivith themselves, in that fant mem-" 
they do not treat their children as if they were memhers bership. 
of the church. ' Poedobaptists,' say our baptist brethren, 
' maintain that the children of professing Christians 
are, in virtue of their birth, members of the church 
— plenary members — externally in covenant with God, 
and as such made the subjects of a sacramental seal. 
Yet we seldom or never see a poedobaptist church treats 
ing her baptized children as church memhers, that is, 
instructing, watching over, and disciplining them, as in 
the case of adult members. Does not this manifest that 
their system is inconsistent with itself, impracticable, and 
therefore unsound?' — This objection is a most serious 
and weighty one, and ought to engage the conscientious 
attention of every poedobaptist who wishes to maintain 
his profession with consistency and to edification. 

" It cannot be denied, then, that the great mass of the 
poedobaptist churches do act inconsistently m re^^^xA io 

31 



862 PHILOSOPHY OF BAPTISM. 

CHAP, this matter. They do oiot carry out, and apply their 
^^- own system by a corresponding practice/ That bap- 
tized children should be treated by the church and her 
officers just as other children are treated ; that they 
should receive the seal of a covenant relation to God and 
his people, and then be left to negligence and sin, without 
official inspection, and without discipline, precisely as 
those are lefl who bear no relation to the church, is, it 
must be confessed, altogether inconsistent with the nature 
and design of the ordinance, and in a high degree un- 
friendly to the best interests of the church of God." 

After speaking of the necessity of parents and ministers 
giving a constant series of instruction, and exercising a 
watchtul care over the morals of '' haptizcd children," 
Dr. ]\Iiller then proceeds to carry out the principles of 
infant baptism to their full extent : 
Immoral " If instruction and exhortation be disregarded, and a 

ouffht to be course of error, immorality, or negligence, be indulged 
excommu- \^^ \q^ warning, admonition, suspension or excommuni- 
cation ensue^ according to the character of the indi- 
vidual, and the exigencies of the case. « What !' some 
will be disposed to say, ' suspend or excommunicate a 
young person, who has never yet taken his seat at a 
sacramental table, nor even asked for that privilege V 
Certainly, Why not? i/' the children of professing 
Christians are horn members of the churchy and are 
baptized as a sign and seal of this membership^ nothing 
can be plainer than that tliey ouglit to be treated in every 
respect as church members^ and, of course, if they act in 
an unchristian manner, a bar ought to be set up in the 
way of their enjoying Christian privileges. If this be 
vol admitted^ ice must give 2(p the very first principles 

^ Perhaps, then, baptists may be allowed to wait till it is ascer- 
ained if " the pocdobaptist system'' be actually practicable. 



INFLUENCE ON THE INDIVIDUAL BAPTIZED. 363 

of ecclesiastical order and duty. Nor is there, obviously, SECT, 
any thing more incongruous in suspending or excluding II- 
from church privileges a young man, or young woman, 
who has been baptized in infancy, and trained up in the 
bosom of the church, but has now no regard for religion, 
than there is in suspending or excommunicating one who 
has been, for many years, an attendant on the Lord's 
table, but has now forsaken the house of God, and has 
no longer any desire to approach a Christian ordinance. 
No one would consider it as either incongruous or un- 
reasonable to declare such a person unworthy of Chris- 
tian fellowship, and excluded from it, though he had no 
disposition to enjoy it. The very same principle applies 
in the case now under consideration." 

Will an intelligent community of free men, in the nine- Modern 

I'll spiritual 

teenth century, suner such a yoke as this to be thrown despotism, 
around the necks of their children ? If tliat were possible, 
we might then, indeed, apprehend the rapid developement 
in the Western Continent of spiritual despotism in the 
form of American presbyterian popery ! 

Now, I ask, what is the moral influence all this infant Tendency 
baptizing is adapted to produce in the minds of those tem to pro- 
involuntary members, either of the Greek, episcopal, ^J'.^^^^^^'^^'^- 
presbyterian, or methodist churches ? The grace of disgust. 
God may, in many instances, prevent it — but the natural 
tendency of this system is to produce disgust and aliena- 
tion, where all would be most desirous to secure respect 
and kindly feeling. 

Nor is this all. To my own knowledge, spiritual em- Spiritual 
barrassment and confusion of the most stupifying, or jji-jsi^^jrom 
else distressing kind, is the result of this system. I once ''^^^^^'^ ^^P* 
met on the road a poor old man of more than seventy, 
and inquired of him respecting his spiritual condition. 
In the course of conversation the question arose whether 



364 PHILOSOPHY OF BAPTIS3I. 

CHAP, he had been " born again I" '' Regenerated you mean, 
XI. I suppose," said the old man. " Certainly," was the 
reply. " Why," exclaimed the old man, in astonishment, 
"to be sure, was not I regenerated in my baptism ?" I 
explained to him the error on which he was risking his 
soul. He replied, «• The priest told me so." I rejoined, 
that he must look to the Bible and 7iot mind wlmt priests 
said! His final reply was, " What are they for then /" 
and he turned away, as from a heretic. This is the 
legitimate effect of protestant episcopal poedobaptism. 
I rejoice to know that numbers of excellent, devotedly 
pious men, ministers of episcopal churches on both sides 
of the Atlantic, devote themselves to prevent this grievous 
mischief; but I know, too, (with deep regret I say it,) that 
there are yet more who foster and encourage it. 

Is John Calvin's institution of infant baptism wholly 
free from this injurious influence? Certainly not. The 
state of the Scotch church evinces this. There thousands 
who never profess to have been converted, or to have 
experienced any change of heart, are fully members of 
the church and partake of its solemn communion. Many 
respectable gentlemen of that church, who were in the 
constant practice of communing in Scotland, in compli- 
ance with what is there deemed necessary to good stand- 
ing in society, are happy when they land on these shores 
to escape the necessity of such a profanation. In other 
instances, the minds of individuals, well disposed, remain 
years in a state of doubt, as to their regeneration, in con- 
sequence of the confusion of their ideas, resulting from 
their baptism in infancy, and their consequent supposed 
relation to Christ and his church. I sincerely sympathize 
with them, and pray the Lord, by his Word and Spirit, to 
relieve them from the mists with which the traditions of 
men have surrounded them. 



INFLUENCE ON THE CHUKCH. 365 

SECTION III. 

MORAL INFLUENCE OF BAPTISM ON THE CHURCH. 

1. Believers' baptism requires and admits of no SECT, 
other authority than the Scriptures. According to the ^^^' 
very best poedobaptist authorities themselves, infant Believers' 

1 ,. -1 . ^ ,. . . . baptism en- 

baptism requires the reception of tradition to sustain it. courages a 
It has been fully proved, indeed, that even tradition does [he sTrip-" 
not sustain it. But the very fact of appealinsr to tradi- tures ; in- 

^ , . i ^^ , , , fant bap- 

tion, exercises a baneful influence on the church ; and tlsm leans 
especially on the ministry of the church ; for the people ^^ ^^^d^^^^"- 
at large having no adequate knowledge of ecclesiastical 
history, the sad influence of party spirit has, through 
the existence of infant baptism, eflectuated a deviation 
from moral rectitude in the presentation of the history 
relating to tradition, to which, for the sake of the feelings 
of my brethren, I shall not at present further allude. 

2. The practice of believers' baptism sustains the Believers' 
principle that Christ is the legislator of his church ; and ahs^the au- 
that the ordinances and government of the Christian }^p^^^y ?^ 

^ Christ ; m- 

church are to be derived from the New Testament fant bap- 
alone. Infant baptism, on the contrary, has inter- to Judaism, 
mingled Judaism and Christianity, and that to a most 
pernicious extent. The doctrine of the New Testament 
is, that Christ is the High Priest, and that every Chris- 
tian is a " king and priesf^ unto God. But as we have 
seen, the defence of infant baptism has led even Dr. 
Woods to connect the Christian ministry with the 
Levitical priesthood ! The mass follows, of course ; 
for what is the use of a priesthood, without a sacrifice 
to be offered ? 

31* 



366 PHILOSOPHY OF BAPTISM. 

CHAP. 3. Believers' baptism liarmonizes with the whole 

X^- genius of Christianity : it is both spirituaZ and personal. 

Believers Why should that harmony be violated in a solitary 

harmonizes case? The Jewish economy, indeed, was replete with 

with, infant vicariousness ; the priest and the offerinoj — the incessant 

baptism ... . 

contradicts round of vicarious rites, were typical of the one Great 

the oreniiis 

of Chris- Substitute, " the Lamb that taketh away the sins of the 
tianity. world." But in the Christian dispensation Christ is the 
only vicarious priest and the only vicarious sacrifice. 
Infant baptism, as still generally practised,^ violates these 
great principles of Christianity ; and attributes a greater 
work of substitution to the sponsor than even to Christ ; 
for Christ has not repented and believed in our stead, 
but the sponsor is represented as performing these acts 
for the child. In other cases the parents' faith avails 
the child ; that we have seen Calvin strenuously main- 
tain. The declaration of Paul is, that we become 
children of God by our individual faith in Christ ; and 
this is the only method of union with Christ indicated in 
the apostolic writings. It is a great moral evil that 
results from infant baptism, that it adds to the Word of 
God, and even contrculicts it in so important a matter. 
Believers' 4. The baptism of believers constitutes a strong line 
parates! fn- °^ demarcation between the church and the world. Its 

fant bap- moral influence both on the church and the world, is in 
tism unites . ' 

the church this respect as potent as it is wholesome. Every true 
world. Christian knows of how deep importance it is that none 
of the landmarks which Christ has set up should be de- 
faced, much less removed. Here begins to appear the 
most lamentable moral influence of infant baptism ; it 

^ The third kind of baptism, (tliat of the Reformers,) has but few 
adherent?, when compared with the numerous advocates oi the 
second, (that of the Fathers,) in tlie Romnn, Greek, Eastern, and 
Episcopal churcJies. 



INFLUENCE ON THE CHURCH. 367 

has the very contrary effect to that for which baptism was SECT. 

designed by its Founder. Instead of separating the ™- 

church and the world, it actually unites them. Of this 
every one who will take a view of the poedobaptist na- 
tional churches now existing must be at once convinced. 
Are not the Roman, Greek, Lutheran, Reformed, Epis- 
copal, and Presbyterian national churches, all poedobap- 
tist ? and how wretchedly is the world and the church 
mixed together in them all ! 

Did the limits of this work admit, I might dwell upon Spiritual 
the fact, that the infant membership plan, throughout all do\>aptisf ^' 
the poedobaptist churches of the continent, did not pre- ^hurches m 
vent them from losing, almost entirely, evangelical doc- 
trine and vital piety ; and proceed to the investigation of 
the moral philosophy of the fact, that while the congre- 
gationalist bodies, baptist and poedobaptist, retained the 
purity of their faith, the presbyterian body, though 
decidedly Calvinistic in sentiment in the seventeenth 
century, fell off, both in England and on the Continent, 
first into Arianism, and then into Socinianism. I appre- 
hend such an investigation would prove satisfactorily that 
the formalizing tendency of infant church membership 
had a potent influence in allowing the enemy of souls to 
" steal away the kernel " of truth. I invite the atten- 
tion of my esteemed relative, the author of Ancient Chris- 
tianity, to this subject. Let him probe the Reformed as 
he has the Ancient church. 

The unhappy and paralysing contests which have for Presbvte- 
years pervaded the presbyterian church of America, and of America, 
which have at length rent it asunder, may reasonably 
be traced, in great measure, to the inevitable tendency 
of infant membership to introduce individuals into the 
ministry of the gospel, as well as to church-membership, 
upon \hQ\x parents^ faith. Such persons must ever, have 



36S MORAL IXFLUENCE OF BAPTISM 

C II A P. more relish for contests respecting forms and creeds, than 

XI. delight in the promotion of " love, peace and joy," which, 

flowing as they do from the influence of the Holy Spirit, 

not only promote the prosperity of the church, but form 

the true safeguards of its doctrinal purity. 

Believnrs' 5. The baptism of believers clearly tends to organize 

opposed to. ^ " kingdom not of this world." It renders a national es- 

miant bap- tablishment all but impossible ; its tendency is wholly 

tism creates . . " 

and sus- adverse to any intermixture of church and state. Infant 

tional esta- baptism, on the contrary, lies at the very foundation of 

blishments. national establishments. Dr. Wall justly asserts that 

all national churches have practised infant baptism. 

Nothing can be plainer than that where infant baptism 

is universally practised, national churches, with all their 

evils, must necessarily exist; because the nation is 

brought into the church in its infancy. The power 

Dr. Miller would assert over children and youth, is 

greater than that of the civil authority, and constitutes 

the very '' imperium in imperio," out of which popery 

arose. 

Infant bap- Accordingly we find it indeliblv inscribed on the pasje 

tism did not /-..^ V*i • ,'.. .^ tt^ 

bee me ol history, that the practice ot baptizmg mfants did not 
Om^amiDe ^P^^^^ extensively till after Christianity became the 
united state religion of the Roman empire ; and when an 

church and . . ... , ^. . ' , , , 

aate. empire has a religion, that religion must have a head. 

Thus two organic bodies are constituted — the state and 
the church. While the papacy had undivided sway, 
the national churches had, at least professedly, a 
spiritual head, the bishop of Rome, claiming the entire 
control of the religious aflairs of all Christian nations, 
leaving to kings their temporal aflairs, provided, how- 
ever, they managed them to his satisfaction, otherwise 
a bull of excommunication would explain the superiority 
of the spiritual to the temporal dominion. Henry VIII. 



ON THE CHURCH. 369 

deemed it inconvenient to have his subjects under any SECT, 
foreign control, and therefore he determined to act the ^^^- 
part of pope and king too ; a resolution highly applaud- 
ed by those of his subjects who had the beautiful estates 
of the suppressed monasteries bestowed upon them, 
as convincing proofs of the correctness of the king's 
spiritual views. 

I do not design to encourage the insinuation that Still retains 
poedobaptists, either catholic, episcopal, presbyterian, or necessary 
methodist, have any present design to erect a national tendency, 
establishment on the ruins of our free institutions — the 
dissensions among poedobaptists themselves happily ren- 
der it impracticable ; but it must be evident to every re- 
flecting mind, that if any one poedobaptist denomination 
were to absorb all others, and there were no " ignorant 
and contentious" baptists remaining, that a national 
establishment would then be inevitable ;^ while, on the 
other hand, were baptist principles universally prevalent, 
a national establishment would still be as impracticable 
as it would be undesired. It should be borne in mind, 
that while episcopalianism is the established religion of 
England, presbyterianism is the established religion of 
Scotland; and that Wesleyan methodism in England 
has always evinced strong tendencies towards nationality, 
and still exhibits a decided sympathy with the established 
clergy, in opposition to liberal measures in church and 
state. On the continent of Europe, national establish- 
ments and poedobaptism are synonymous ; baptists alone 
refuse alliance with the state. 

6. The moral influence of believers' baptism is wholly Believers' 
opposed to priestcraft of every kind. It receives no po^ed\"o°^' 
member into the church till he has been brought to thinh priestcraft. 
for himself on the most important of all subjects — the 
salvation of his soul. It teaches him to call no, man 



370 PHILOSOPHY OF BAPTISM. 

CHAP, master but Christ. On the contrary the whole system 



XI. 



of infant baptism is a system which requires the '' church 
member" to allow himself first to be baptized without his 
knowledge, and then as soon as he can learn the forms 
of words, to be drilled into systems of doctrines, which 
as they required the minds of great men to arrange, so it 
needs the application of the intense thought of the ma- 
tured mind to apprehend. Instead of instructing children 
simply in the Scriptures, they are the last thought of, hid 
behind the " confession of faith," or the " articles," or 
the " catechism." 
Sustains in- While intellectual freedom is inscribed on the banner 
freed^om. of Christianity, and every man is called on to be " well- 
persuaded in his own mind," and to " hold fast the liberty 
wherewith Christ hath made him free ;" infant baptism 
begins with a coiwpulsory administration of the ordi- 
nance ; according to Dr. Miller, requires a comjndsonj 
ecclesiastical discipline to be exercised over the children ; 
and when come to years of maturity, instead of being 
left to the natural and rational liberty of forming their 
own ideas as to what truths the Scriptures contain, the 
church which baptized them, without their knowledge, 
has every article of their religious faith already drawn 
out for them ! A system more unlike the glorious free- 
dom of Christianity — whose very divinely authenticated 
apostles did not lord it over the faith of God's heritage, 
but delighted to be " helpers of their joy" — could not 
well be devised ; and it all originates in maldng the 
church of Christ actually and literally consist of babes 
and children, instead of disciples of a child-like disposi- 
tion and temper — those who can be happy together in 
simplicity and humility, without tyrannizing over the 
consciences of their fellow-men by lordly pretensions to 
spiritual authority. 



INFLUENCE ON THE CHURCH. 371 

7. Finally, the baptism of the New Testament, that SECT 
of penitent believers, is wholly opposed to, and destruc- ^^f- 



live of, the papal apostacy, theoretically and practically. Believers' 
Had men been left till they had arrived at years of dis- fa^tal'to^ 
cretion before they were invited to become members of P^^^P^^y^_^"' 
that church, how many millions would have refused to tism essen- 

, ^ -. T 1 . 11-1 tial to it. 

enter, who already found themselves entangled m her 
snare. The Apostle assures us that " the mystery of 
iniquity had already begun to work ;" and to what can 
he more naturally be supposed to refer than to those ju- 
daizing, formalizing doctrines which prepared the way for 
infant baptism— the stepping-stone by which the papal 
apostacy mounted its throne 1 What could the most ambi- 
tious priesthood desire more than to have all the children 
of the nation made full members of the church, and 
therefore exposed to all the ecclesiastical and civil terrors 
of excommunication, if they were in the least degree 
refractory ? 

As the papal system could never have been organized 
without infant baptism, so every reflecting mind will at 
once perceive it cannot possibly continue to exist when 
that perverted rite is withdrawn. At this day how many 
persons of mature age and understanding, would repair 
to the papal font to be baptized, and enter that church, 
if they had been left unbaptized, and wholly unconnected 
with that church till they were grown up ] If the church 
of Rome were to renounce infant baptism, her arrogant 
pretensions must be speedily laid aside, and she would 
rapidly either return to apostolic Christianity, or else as 
rapidly cease to be. Dr. Brownlee would aim a more 
deadly blow at the main principle and support of popery 
by abandoning infant baptism, than by all the cflbrts he 
and his associates have hitherto made. 



372 



PHILOSOPHY OF BAPTISM. 



CHAP. Dr. Gill was deemed severe when he expressed the 

-^^^ sentiment that infant baptism was " a part and pillar of 

Dr. GilFs popery ;" but his able vindication of that position must 

sentiments i j i • . , 

sustained ^^^e made his opponents wish they had passed by his 

i'nvmiga- ^^'^§^"^1 expression in silence. I fully concur with the 

tion of learned Doctor in his opinion. The history of infant 

''^°'^' baptism, as exhibited in the pages of this volume, has 

clearly identified it with the Judaizing principles— the 

formalizing tendency— the terrifying doctrines— the ab- 

surd ceremonies— and, above all, the priestcraft policy, 

which resulted in the establishment of popery. 

May the providence and grace of God speedily remove 
this source of evil and of discord from the midst of his 
people, that they may rejoice together in the spirit of 
Him., who, when men lack wisdom, " giveth liberally 
and upbraideth not !" 



THE END. 



347 7 7 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Sept. 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Dnve 
Cranberry Township, PA 16066 
(724) 779-21 1 1 



LIBRARY OF CONGRESS 



014 665 090 9 



p.r 



